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PHILOSOPHY 


OF    THE    J  .  *    .  •  '.«'„"' 

PLAN   OF  SALVATION. 

A    BOOK    FOR     THE     TIMES. 
BY 

AN  AMERICAN  CITIZEN. 


CALVIN  E.  STOWE,  D.D. 

PROFESSOR  IN  ANDOVER  THEOLOGICAL   SEMINARY. 


'  We  desire  to  investigate  the  truth  ;  and  not  that  alone,  but  the  truth  conjoined  with 
piety  towards  God."—  SADOLET. 


A    NEW    EDITION, 
WITH  A   SUPPLEMENTARY   CHAPTER  BT  THE  AUTHOR. 


BOSTON: 
GOULD      AND     LINCOLN, 

59     \V  A  S  H  I  N  0  T  0  N     STREET. 

NEW  YORK :  SHELDON,  LAMPORT  &  BLAKEM AN, 

115    NASSAU    STREET. 

1855. 


Entered  according  to  Act  of  Congress,  in  the  year  1855,  by 

GOULD    AND    LINCOLN, 

In  the  Clerk's  Office  of  the  District  Court  for  the  District  of 
Massachusetts. 


PUBLISHERS'   ADVERTISEMENT 

TO    THE 

NEW    AND    ENLARGED    EDITION 


IT  is  now  more  than  twelve  years  since  this  work  was  first 
published.  From  the  outset  it  met  with  a  degree  of  public  favor 
which  the  lapse  of  time  has  served  only  to  confirm  and  extend. 
Year  by  year  the  sale  has  been  large,  constant,  and  increasing,  and 
already  twenty  thousand  copies  have  been  disposed  of  in  this 
country  alone.  Besides  this  general  popularity,  it  has  attained  the 
rare  distinction  of  being  adopted  as  a  text  book  in  some  of  our 
higher  seminaries  of  learning.  Seldom  indeed  has  a  treatise  writ 
ten  only  for  the  public  at  large  been  exalted  to  that  peculiar 
preeminence. 

In  Europe  its  success  has  been  even  more  signal,  if  possible,  than 
in  this  country.  It  has  been  honored  with  a  place  as  a  text  book 
in  the  Theological  Seminaries  of  the  Free  Church  of  Scotland,  and 
in  other  literary  institutions  abroad.  It  has  been  translated  into 
the  Welsh,  French,  German,  and  Italian  languages  in  Europe,  and 
is  now  being  translated  into  Hindoostanee  in  Asia  ;  thus  achieving 
a  position  in  the  literature  of  Christendom  which  perhaps  no  other 
American  work  upon  theological  subjects  has  gained.  All  this  it 
has  accomplished  without  a  name  and  without  vouchers,  except 
those  given  voluntarily  by  reviewers  and  by  readers  interested  in 
the  work. 

(3) 


PUBLISHERS'   ADVERTISEMENT. 

A  new  and  greatly  improved  edition  is  now  offered  to  the  pub 
lic.  The  distinguishing  feature  of  this  edition  is  the  addition  of  a 
SUPPLEMENTARY  CHAPTER.  The  original  work  was  designed  to 
meet  the  form  of  error  prevalent  at  the  period  of  its  publication. 
But  in  the  interval  of  years  that  has  elapsed  since,  the  form  of  error 
has  somewhat  changed.  The  necessity  of  a  "  book-revelation  "  is 
now  denied.  Infidels,  disguised  in  the  garb  of  Christian  ministers, 
have  stolen  into  the  pulpit,  and  with  much  show  of  philosophy, 
have  taught  the  people  that  man  needs  no  revelation  from  without, 
inasmuch  as  the  light  within  himself  is  all-sufficient  for  his  gui 
dance.  The  Bible  is  thus  set  at  nought,  and  deprived  of  its  divine 
authority.  It  is  this  "  latest  form  of  infidelity"  which  the  new 
chapter  is  designed  to  meet.  By  a  strictly  philosophical  method, 
the  author  undertakes  to  demonstrate  the  necessity  of  a  Written 
Revelation.  His  line  of  argument  is  entirely  original,  and  while 
it  leads  to  the  same  general  conclusion,  differs  essentially  from  that 
so  ingeniously  developed  in  the  "  Eclipse  of  Faith." 

It  will  thus  be  perceived  that  the  contents  of  this  chapter  make 
a  distinct  and  important  addition  to  the  book.  For  young  men 
who  are  in  danger  of  being  misled  by  the  sophfstries  of  the  New 
Infidelity,  it  will  prove  highly  salutary  ;  and  for  that  reason  it  is 
adapted  to  awaken  fresh  interest  in  those  whose  beneficence  has 
heretofore  been  enlisted  in  promoting  the  circulation  of  the 
book. 

BOSTON,  Nov.  1,  1855. 


EXTRACTS   FROM  NOTICES 

OF  THE 
FIRST   EDITION. 

From  the  Boston  Recorder. 

It  is  always  a  pleasure  to  commend  early  and  earnest!)  a  work 
of  solid  merit  like  this — a  work  that  blends  so  much  of  sou  ad  philo 
sophical  discussion,  with  deep  experimental  and  spiritual  knowledge 
of  the  vitalities  of  Christianity.  Few  volumes,  indeed,  have  issued 
from  the  American  press  that  bear  the  stamp  of  originality  and  pro 
found  thought  so  deeply  imprinted  on  every  page.  It  does  not  require 
the  reading  of  the  whole,  nor  even  a  large  part  of  it,  to  warrant  this 
opinion.  It  is  the  product  of  a  workman  that  needeth  not  to  be  ashamed, 
though  his  modesty  has  withheld  his  name  from  the  public. 

From  l/ie  Presbyterian,  Philadelphia. 

We  regard  the  whole  performance  as  the  effort  of  an  enlightened  and 
logical  mind:  it  has  freshness  ;  its  style  is  classical  ;  it  is  not  in  the 
common-place  routine  of  most  modern  books.  If  it  does  not  present 
new  ideas,  it  exhibits  them  under  a  new  aspect.  It  is,  in  a  word,  a 
book  that  may  be  read  with  much  profit  by  those  who  find  themselves 
troubled  with  doubts  about  the  truth  of  Divine  Revelation.  We  have 
ourselves  read  it  with  more  than  ordinary  interest,  and  we  propose  to 
give  it  a  second  perusal,  which  we  ara  sure  it  will  bear. 

From  the  Watchman  of  the  Valley,  Cincinnati,  O, 

We  have  read  this  book  with  much  interest.  The  train  of  thought 
is  admirable,  and  clearly  and  vigorously  expressed. 

The  book  will  be.  read  with  profit  by  any  one  ;  and  we  believe  that 
no  candid  skeptic — and  a  few  such  there  are — can  read  it  without 
assenting  to  the  correctness  of  the  main  positions  defended,  and,  cop 
sequently,  to  the  conclusion,  that  the  Bible  is  the  book  of  God. 


IV 

From  the  American  Biblical  Repository. 

In  some  respects  this  is  an  extraordinary  production.  It  is  by  an 
American  Citizen,  and  published  for  the  author.  The  edition  is  small 
and  pecuniary  profit  does  not  enter  into  his  plan. 

In  the  progress  of  this  discussion  the  reader  will  find  many  interest 
ing  thoughts,  especially  in  those  chapters  which  consider  the  Levitica. 
economy.  The  writer  is  evidently  a  scholar,  and  a  reflecting,  earnest 
inquirer  after  truth. 

From  the  New  England  Puritan,  Boston. 

It  is  logical  both  in  its  arrangement  and  in  its  reasonings.  It  is  the 
work  of  a  clear  and  vigorous  thinker.  It  proposes  to  solve  these  two 
questions — 7s  Christianity  true?  and  What  is  true  Christianity?  and 
that  by  the  same  mode  of  reasoning  by  which  we  prove  the  being  of  a 
God.  It  is  dedicated  to  Dr.  Changing ;  and  to  the  like  of  him  we 
would  especially  commend  it. 

It  is  well  worth  the  reading  by  all  who  wish  to  extend  their  views 
of  the  plan  of  salvation. 

From  lion's  Herald  and  Wesleyan  Journal,  Boston. 

A  REMARKABLE  BOOK. — The  notice  which  we  gave  of  a  late  work 
entitled  "  The  Philosophy  of  the  Plan  of  Salvation,"  was  from  the  pen 
of  an  accomplished  and  logical  friend,  into  whose  hand  we  placed  it. 
We  have  since  read  it  ourselves  with  a  satisfaction  which  it  would  be 
difficult  to  express.  It  is  an  extraordinary  work,  presenting  a  most 
beautiful,  perspicuous,  and  decisive  course  of  reasoning.  Its  views  are 
eminently  original  and  plausible.  We  would  recall  our  readers  and 
brethren  of  the  press  to  a  farther  examination  of  it.  We  know  noth 
ing  of  its  origin,  but  are  sure  it  has  proceeded  from  a  master  mind. 

From  the  New  York  Evangelist. 

We  have  long  been  of  the  opinion  that  the  Bible  is  its  own  and  besl 
vitness.  This  is  conclusively  shown  in  the  book  before  us.  It  is 
.styled  "  Philosophy  of  the  Plan  of  Salvation,"  and  merits  the  attention 
of  those  who  are,  or  would  be,  philosophers  indeed.  It  is  designed  for 
such  as  are  disposed  to  think — to  investigate  seriously  the  claims  of  the 
Bible — to  perceive  understandingly  the  ir/ii/and  wherefore  of  that  reli 
gious  system  which  the  sacred  volume  proposes  to  the  belief  of  a  world 
of  sinners.  Such  will  find  it  very  difficult,  if  they  follow  our  author, 
10  arrest  the  progress  of  their  own  mind  to  the  same  convictions. 


We  have  been  much  interested  in  his  exposition  of  the  "  PhL.)sophy 
»f  the  Levitical  dispensation."  In  no  other  way  than  by  such  a  dis 
pensation,  he  endeavors  to  prove,  could  the  human  mind  have  been 
brought  to  receive  the  original  idea  of  holiness,  a  practical  conviction 
of  the  necessity  of  a  holy  life,  and  at  length  a  dispensation  so  spiritual 
as  that  which  is  revealed  in  the  gospel.  No  one  can  read  this  portion 
of  the  book  without  acquiring  a  deeper  conviction  of  the  far-  caching 
design  of  that  system  of  rites  and  sacrifices. 

From  the  Christian  Watchman,  Baptist,  Boston. 

We  can  assure  our  readers  that  they  will  find  it  well  worth  reading. 
It  is  systematic,  logical,  and  philosophical.  The  part  of  it  whi",h 
relates  to  the  Jewish  history  is  highly  valuable,  as  well  as  other  po; 
tions  which  are  less  original  in  the  general  course  of  thought.  We  do 
not,  of  course,  subscribe  to  every  opinion  in  thus  commending  the  book  ; 
but  its  general  tenor  and  spirit  are  such  as  commend  it  to  a  reflecting 
and  discriminating  mind. 


NOTICES   TO   THE    SECOND  EDITION. 


From  the  Boston  Recorder. 

Philosophy  of  the  Plan  of  Salvation.  A  book  for  the  times.  By  an 
American  citizen.  2d  edition. 

This  is  an  anonymous  book,  and  has  stood  upon  its  own  merits.  It 
has  been  successful,  however,  in  securing  great  favor,  and  almost 
unqualified  commendation.  The  author  avows  himself  to  have  been  a 
skeptic ;  but  having  been  led  to  examine  the  Bible,  he  became  thor 
oughly  convinced  of  the  divine  authority  of  Christianity.  This  work 
appears  to  have  been  written  to  convey  to  a  friend,  also  a  skeptic,  the 
evidence  which  has  satisfied  the  author's  own  mind.  The  book  is  a 
forcibly  written  series  of  independent  demonstrations,  the  results  of 
which  accumulate  to  the  final  conclusion,  that  Christianity,  as  taught 
by  the  interpretation  and  experience  of  evangelical  Christians,  is  the 
true  religion  and  the  only  religion  possible  to  meet  the  spiritual  wants 
of  n\  ankind 


VI 

From  the  Christian  Intelligencer,  N.  York. 

The  first  edition  of  this  work  was  published  some  time  sin^e. 
Though  published  anonymously,  it  soon  won  its  way  to  public  notice 
by  the  originality  of  the  mode  of  discussion,  and  the  vigor  of  thought 
displayed  in  it.  The  author  was  himself  an  infidel,  but  won  his  way 
from  the  snares  of  unbelief  by  a  process  of  reasoning  similar  to  the  one 
employed  in  this  volume.  The  first  edition  having  been  exhausted, 
this  second  edition  is  issued,  and  will  no  doubt  meet  with  ready  pat 
ronage.  It  has  been  favorably  noticed  in  many  periodicals,  and  is  con 
sidered  as  one  of  the  most  original  and  valuable  works  of  recent  publi 
cation.  We  shall  hereafter  recur  to  it. 

From  the  Presbyterian,  Philadelphia. 

Tne  first  edition  of  the  "Plan  of  Salvation,"  we  read  with  much 
interest,  and  spoke  highly  of  it  as  a  useful  book,  written  with  great 
sp;rit  and  point.  The  call  for  a  second  edition  is  some  evidence  that 
i*  is  appreciated  by  the  reading  community. 

From  the  N.  Y.  Evangelist. 

We  are  gratified  at  the  appearance  of  a  second  edition  of  this  work, 
the  first  of  which  we  most  heartily  and  repeatedly  commended  to  our 
readers.  We  regard  it  an  argument  for  the  divine  origin  of  the  Chris 
tian  religion,  of  unanswerable  force  and  extraordinary  interest.  The 
lim  of  the  argument  is  to  prove  that  the  religion  of  the  Bible  is  neces 
sarily  the  only  religion  possible  which  can  meet  the  spiritual  wants  of 
men.  This  is  proved  by  a  lucid  and  triumphant  reference  to  the  ele 
ments  a.id  influences  of  religion,  their  adaptation  to  the  moral  necessi 
ties  of  the  soul,  and  the  practical  effects  which  they  produce.  The 
author— now  known  to  be  Rev.  James  B.  Walker,  of  Cincinnati— was 
himself  a  skeptic  for  years,  unconvinced  by  the  current  arguments  in 
defence  of  religion.  Careful  study  of  the  Bible  and  his  own  mind 
wrought  a  change  in  his  views,  the  process  of  which  is  detailed  in  the 
work  before  us.  We  hope  an  extensive  sale  may  call  forth  many  edi 
tions  of  a  book  so  well  adapted  to  do  good  in  times  like  these. 

From  the  New  York  Observer. 

Ill  many  respects  this  is  a  remarkable  book.  It  was  published 
anonymously  about  two  years  ago,  and  was  warmly  commended  by 
tome  and  condemned  by  others  We  did  not  notice  it  at  the  time,  for 


Vll 

on  examining  it  we  thought  it  not  likely  to  do  any  harm,  but  we  did 
not  think  the  argument  in  defence  of  the  Christian  system  to  be  com 
plete  and  conclusive.  Others,  however,  much  better  qualified  than  we 
to  judge,  pronounce  it  a  masterly  production,  and  as  a  second  edition  is 
now  called  for,  we  may  presume  that  it  is  appreciated  by  the  public. 

From  the  Christian  Observer,  Philadelphia. 

We  are  gratified  to  see  another  edition  of  this  able  work  before  the 
public.  It  will  be  called  for  and  read  with  interest  by  many  who  can 
appreciate  the  reasonings  of  a  logical  and  vigorous  thinker. 

PHILOSOPHY  OF  THE  PLAN  OF  SALVATION. 

To  the  Publishers. 

I  recommended  this  work  to  a  friend  of  mine,  a  lawyer 
in  the  city  of  New  York,  who,  though  not  a  deist,  yet  had  no  fixed  re 
ligious  belief,  and  had  long  experienced  doubts  as  to  the  reality  of  the 
change  of  heart  expressed  by  Christians.  He  expressed  his  satisfac 
tion  with  the  argument  of  the  book  in  the  strongest  terms,  and  gave  the 
clearest  indications  of  a  desire  to  share  in  the  "  salvation,"  which  is 
the  subject  of  the  work. 

Another,  a  merchant  in  Boston,  long  attendant  on  Unitarian  preach 
ing,  but  more  recently  a  hearer  of  Rev.  E.  N.  Kirk,  accidentally  found 
a  single  copy  of  the  first  edition,  and  declared  to  me  in  substance  that, 
in  his  judgment,  as  an  explanation  and  defence  of  orthodox  Chris 
tianity,  it  was  beyond  comparison  superior  to  anything  he  had  ever 
read.  This  was  before  the  second  edition  was  out ;  and  he  expressed 
the  warmest  surprise  and  regret  that  no  other  copy  of  the  book  could 
be  found  in  the  Boston  shops  but  the  one  he  had  purchased,  and  which 
he  was  lending  to  his  friends  as  a  rare  and  interesting  work.  I  believe 
the  above  are  fair  specimens  of  the  effect  of  this  volume  on  the  first 
order  of  business  minds,  which  circumstances  have  made  skeptical  as 
to  the  reality  of  the  new  birth;  and  I  think  you  cannot  do  Christianity 
a  more  essential  service  at  this  time,  than  by  using  every  effort  for  its 
wide  circulation,  especially  in  the  West. 

A  PASTOR. 

From  the  New  York  Daily  Tribune. 

This  is  the  second  ?dition  of  a  work  of  decided  value  and  ability. 
The  writer  states  tha?  it  was  written  in  the  form  of  letters  to  a  skepti- 


Vlll 

cal  friend,  expAining  the  grounds  on  which  the  author  had  renounced 
his  former  skepticism  and  embraced  the  doctrines  of  Christianity. 
The  several  difficulties  which  frequently  lead  the  minds  of  the  earnest 
and  thoughtful  into  doubt  and  disbelief  concerning  the  divine  authority 
of  Christianity,  are  boldly  and  ably  met,  and  we  think  no  one  can  read 
the  book  without  decided  profit.  We  commend  it  to  general  attention. 
The  first  edition  met  a  rapid  sale,  and  we  have  little  doubt  the  second 
will  be  equally  welcome. 

PHILOSOPHY  OF  THE  PLAN  OF    SALVATION. 

This  deservedly  popular  work  continues  to  meet  with  public  favor,  if 
the  publisher  may  judge  by  the  continued  sale  and  favorable  notices  of 
it.  He  has  just  received  the  following  from  a  clergyman  lately  travel 
ling  in  Europe.  "  The  book  you  lately  published,  '  Philosophy  of  the 
Plan  of  Salvation,'  is  highly  esteemed  by  the  leading  clergy  in  London 
and  vicinity.  It  is  soon  to  be  published  as  one  in  the  series  called 
:  WARD'S  STANDARD  DIVINITY,'  under  the  sanction  of  twenty-lour  prin 
cipal  Dissenting  ministers,  among  whom  are  Dr.  Harris,  Dr.  J.  Pye 
Smith,  and  others  well  known  in  both  countries." 


Recent  Notices  of  this  Work. 

The  following  was  received,  unsolicited  by  the  publisher,  from  the 
president  of  Knox  College,  in  Illinois  :  — 

"  I  have  just  taken  the  senior  class  through  the  Philosophy  of  the 
Plan  of  Salvation.  It  is  decidedly  the  best  vindication  of  the  Old 
Testament  scriptures  against  the  assaults  of  infidelity,  and  one  of  the 
most  useful  class  books  which  I  have  ever  met." 

For  years  this  work  has  been  used  as  a  text-book,  in  some  of  the 
oldest  and  most  flourishing  female  seminaries. 

A  Welsh  minister,  in  Michigan,  has  brought  a  copy  from  Wales. 
He  says  it  has  been  translated  into  Welsh,  and  is  circulated  broadcast 
over  the  hills,  and  through  the  hamlets,  and  in  the  mines  of  his  native 
land. 

The  London  Evangelical  Tract  Society  have  adopted  this  work,  and 
are  scattering  it  over  England. 

On  Mr.  Robert  Carter's  return  from  Scotland,  he  wrote  the  publisher 
—  <•  The  Plan  of  Salvation  has  been  republished  in  Scotland  m  various 
shapes.  —  it  has  made  no  small  stir  there." 


The  following  notices,  copied  from  foreign  periodicals,  show  the 
high  estimation  in  which  this  book  is  held  abroad :  — 

From  the  Edinburgh  United  Secession  Magazine. 

"  This  is  really  an  original  book.  Every  sentence  is  pregnant  with 
thought,  and  every  idea  conduces  to  the  main  demonstration.  The 
various  chapters  and  paragraphs  are  bound  together  as  closely  as  the 
successive  steps  of  a  mathematical  argument.  At  the  same  time, 
neither  does  abstruseness  vail  the  method,  nor  subtilty  polish  away 
the  power  of  the  reasonings  employed.  The  treatise  is  one  of  sturdy 
common  sense.  Any  one  may  read  it  with  delight  and  advantage. 
Its  conclusions  come  home  with  certainty  to  the  '  business  and  bosom' 
of  every  man. 

"  The  book  is  the  work  of  a  reclaimed  sceptic.  Along  with  another 
friend,  also  of  infidel  sentiments,  he  had  often  spoken  of  the  evidences 
of  Christianity,  and  yet  was  not  convinced  by  them.  But  circum 
stances  afterwards  led  him  to  reconsider  the  whole  subject,  and  the 
result  was,  his  conviction  of  the  divine  origin  of  our  most  holy  faith.  To 
the  unbelieving  friend  referred  to,  the  author  on  his  conversion  com 
menced  a  series  of  letters  detailing  the  grounds  of  his  own  change, 
and  these  letters  form  the  basis  of  the  dissertation  now  before  us.  The 
book,  on  its  appearance  in  America,  was  sent  to  several  intelligent 
sceptics,  and  in  all  but  one  case  they  expressed  a  favorable  change  in 
their  views.  The  object  of  the  work  is  to  show,  '  by  a  series  of  inde 
pendent  propositions,  the  results  of  which  accumulate  to  the  conclu 
sion,  that  the  Christian  religion  is  necessarily  the  only  religion 
possible  to  meet  the  spiritual  wants  of  mankind.'  By  Christianity,  the 
author  means  '  Christianity  as  taught  by  the  interpretation  and 
experience  of  evangelical  Christians.'  The  nineteen  chapters  into 
which  the  author  has  divided  his  work,  are  brief,  lucid,  and  conclusive. 
Many  interesting  remarks  occur  in  some  of  the  earlier  chapters  on  the 
nature  and  purpose  of  the  old  dispensation  with  its  Levitical  code. 
Perhaps  this  is  the  fullest  portion  of  the  work,  as  the  author's  mind, 
in  the  days  of  his  unbelief,  seems  to  have  stumbled  chiefly  at  the 
Mosaic  history  and  ritual.  We  hope  this  reprint  will  command  an 
extensive  sale.  The  work  has  been  already  stereotyped  in  America 
1  Book-making  is  not  the  author's  profession,'  yet  his  style  is  terse 
homely,  and  vigorous.*' 


From  the  London  Evangelical  Magazine  and  Missionary  Chronicle. 

"  This  volume  excites  considerable  attention  in  the  thinking  world. 
Though  written  with  great  simplicity,  it  is  evidently  the  production 
of  a  master  mind.  The  style  and  arrangement  are  somewhat  careless  ; 
but  there  is  much  originality  in  the  several  trains  of  thought,  and  few 
works  are  more  adapted  to  bring  sceptics  of  a  certain  class  to  a  stand. 
It  is,  in  fact,  the  substance  of  a  series  of  letters  written  by  the  author, 
who  was  once  a  sceptic,  to  a  friend  who  had  sympathized  with  him  iu 
his  former  unbelief ;  and  it  exhibits  the  specific  views  of  Christian 
evidence  which  brought  the  writer  to  '  a  thorough  conviction  of  the 
truth  and  divine  authority  of  Christianity.'  Viewed  in  this  light,  the 
volume  has  a  peculiar  value.  It  is  the  disclosure  of  the  actual  process 
of  mind  through  which  the  author  passed,  from  the  dark  regions  of 
doubt  and  infidelity,  to  the  clear  light  and  conviction  of  a  sound  and 
heartfelt  belief  in  the  truth  as  it  is  in  Jesus. 

"  There  is,  in  many  parts  of  this  treatise,  a  force  of  argument  and  a 
power  of  conviction  almost  resistless. 

"  We  sincerely  hope  that  this  volume  will  have  a  very  wide  circu 
lation.  It  is  a  work  of  extraordinary  power." 

From  the  Edinburgh  Free  Church  Magazine. 

"  There  is  much  to  hope  for,  as  well  as  to  fear,  for  America.  In  its 
whole  character  there  is  a  degree  of  untrammelled  freedom,  which 
gives  it  a  capability  for,  and  even  a  tendency  to,  a  bold  and  original 
aspect  of  thought  and  action,  either  for  evil  or  for  good.  Its  great 
capabilities,  however,  are  only  beginning  to  appear  and  to  be  appre 
ciated  ;  but  they  can  no  longer  be  concealed.  In  the  writings  of 
Channing,  the  Socinian  theory  has  reached  its  fullest  and  most 
imposing  development.  Some  of  its  essayists  have  even  overgone  the 
boldest  speculations  of  German  philosophy.  Its  Biblical  critics  are 
equal  to  any  in  the  world,  whether  in  the  development  of  error  or  in 
the  maintenance  of  truth  ;  and  in  plain  and  practical  common  sense, 
in  vigorous  and  sound  thinking,  it  has  men  who  are  entitled  to  hold 
no  second  rank.  The  book  before  us  is  one  of  singular  merit.  As  a 
piece  of  clear,  vigorous,  consecutive  thinking,  we  scarcely  know  its 
superior.  We  would  not  hesitate  to  place  it  side  by  side  with  Butler's 
Analogy,  merely  as  a  specimen  of  close  and  unanswerable  reasoning; 
while  it  is  far  superior  with  regard  to  the  evangelical  view  which  it 
gives  of  the  plan  of  salvation.  In  a  series  of  nineteen  short  chapters, 
the  author  of  this  admirable  work  presents  a  philosophical  view  of 
the  Gospel  scheme  of  salvation,  so  succinctly  stated  and  so  strongly 


XI 

reasoned  —  each  successive  chapter  adding  to  the  strength  of  the 
argument  —  that  it  seems  almost  impossible  to  escape  from  the  con 
clusion  at  which  he  arrives.  That  conclusion,  stated  in  his  own, 
words,  is  the  following :  '  That  Christianity,  as  taught  by  the  inter 
pretation  and  experience  of  evangelical  Christians,  is  the  true  religion, 
and  the  only  religion  possible  for  man,  in  order  to  perfect  his  nature 
and  restore  his  lapsed  powers  to  harmony  and  holiness.'  Our  limits 
will  not,  at  present,  do  more  than  permit  us  to  express  our  sincere 
thanks  to  Mr.  Ogle  for  this  reprint,  and  our  earnest  recommendation 
of  it  to  all  our  readers." 

From  the  London  Methodist  Magazine  and  Evangelical  Repository. 

*  *  *  «  This  book  consists  of  nineteen  chapters,  in  which 
philosophy  and  divinity  are  associated  without  spoiling  each  other. 
The  former  loses  none  of  its  dignity,  and  the  latter  none  of  its  purity, 
for  the  aid  which  is  mutually  rendered.  It  is,  in  fact,  a  philosophical 
defence  and  development  of  the  great  scheme  of  human  redemption. 
The  plan  of  the  work,  though  suggested  by  previous  authors,  has  an 
unquestionable  claim  to  originality.  The  execution  of  it,  at  least, 
displays  a  mind  of  the  very  highest  order.  It  may  often  be  read,  and 
will  as  often  leave  the  intellect  of  the  reader  abundantly  enriched  and 
vastly  improved." 

From  the  London  Evangelical  Magazine  and  Missionary  Chronicle. 

"  As  we  have  already  expressed  our  strong  and  decided  opinion  as 
to  the  exalted  merits  of  this  transatlantic  essay  on  the  truth  of  the 
Gospel,  we  need  not  again  to  volunteer  any  argument  in  its  support. 
We  think  it  is  more  likely,  to  lodge  an  impression  in  the  human  con 
science,  in  favor  of  the  divine  authority  of  Christianity,  than  any  work 
of  the  modern  press.  And  as  it  seeks  an  avenue  to  the  human  heart 
somewhat  different  from  the  ordinary  mode  of  approaching  it,  we  can 
not  help  thinking  that  this  will  materially  contribute  to  its  success. 
We  cannot  but  commend  the  decision  of  the  Tract  Society,  in  placing 
this  deeply  interesting  work  in  the  list  of  its  monthly  volumes." 

2 


PREFACE 

TO   THE   FIRST   EDITION. 


THIS  book  is  anonymous.  With  the  exception  of  a  few 
gentlemen,  who  kindly  assisted  in  revising  the  sheets,  and 
reviewing  the  authorities  and  notes,  it  is  not  probable  that 
any  individual  out  of  the  writer's  family  will  be  able  to 
conjecture,  with  the  least  degree  of  probability,  who  is  the 
author  of  the  book.  Even  the  personal  friends  of  the 
author  would  not  be  likely  to  suspect  him  of  writing  this 
volume.  The  book  will,  therefore,  stand  upon  its  own 
merits  before  the  public  ;  and  the  author  will  be  indulged 
in  making  some  expressions  which  a  becoming  degree  of 
modesty  would  forbid,  were  his  name  upon  the  title-page. 

OCCASION    OF    THE    WORK. 

During  some  of  the  first  years  of  the  writer's  active 
life  he  was  a  skeptic  ;  he  had  a  friend  who  has  since  been 
well  known  as  a  lawyer  and  a  legislator,  who  was  -also 
skeptical  in  his  opinions.  We  were  both  conversant  with 
the  common  evidences  of  Christianity.  None  of  them 
convinced  our  minds  of  the  Divine  origin  of  the  Christian 
religion,  although  we  both  thought  ourselves  willing  to  be 


XIV  PREFACE. 

convinced  by  sufficient  evidence.  Circumstances  which 
need  not  to  be  named  led  the  writer  to  examine  the  Bible, 
and  to  search  for  other  evidence  than  that  which  had  been 
commended  to  his  attention  by  a  much  esteemed  clerical 
friend,  who  presided  in  one  of  our  colleges.  The  result  of 
the  examination  was  a  thorough  conviction  in  the  author's 
mind  of  the  truth  and  Divine  authority  of  Christianity. 
He  supposed  at  that  time,  that  in  his  inquiries,  he  had 
adopted  the  only  true  method  to  settle  the  question,  in  the 
minds  of  all  intelligent  inquirers,  in  relation  to  the  Divine 
origin  of  the  Christian  religion.  Subsequent  reflection 
has  confirmed  this  opinion. 

Convinced  himself  of  the  Divine  origin  of  the  religion 
of  the  Bible,  the  author  commenced  a  series  of  letters  to 
convey  to  his  friend  the  evidence  which  had  satisfied  his 
own  mind  beyond  the  possibility  of  do.ibt.  The  corre 
spondence  was,  by  the  pressure  of  business  engagements, 
interrupted.  The  investigation  was  continued,  however, 
when  leisure  would  permit,  for  a  number  of  years.  The 
results  of  this  investigation  are  contained  in  the  following 
chapters.  The  epistolary  form  in  which  a  portion  of  the 
book  was  first  written  will  account  for  some  repetition,  and 
some  varieties  in  the  style,  which  otherwise  might  not  have 
been  introduced. 

REASONS  FOR  PRESENTING  THE  WORK  TO  THE  PUBLIC. 

Book-making  is  not  the  author's  profession.  But  after 
examining  his  own  private  library,  and  one  of  the  best 


PREFACE. 


public  libraries  in  the  country,  he  could  find  no  treatise  in 
which  the  course  of  reasoning  was  pursued  which  will  be 
found  in  the  following  pages.  Dr.  Chalmers,  in  closing 
his  Bfidgewater  Treatise,  seems  to  have  had  an  apprehen 
sion  of  the  plan  and  importance  of  such  an  argument  ; 
and  had  he  devoted  himself  to  the  development  of  the 
argument  suggested,  the  effort  would  have  been  worth 
more  to  the  world  than  all  the  Bridgewater  Treatises  put 
together,  including  his  own  work. 

Coleridge  has  somewhere  said,  that  the  Levitical  econ 
omy  is  an  enigma  yet  to  be  solved.  To  thousands  of  in 
telligent  minds  it  is  not  only  an  enigma,  but  it  is  an 
absolute  barrier  to  their  belief  in  the  Divine  origin  of  the 
Bible.  The  solution  of  the  enigma  was  the  clew  which 
aided  the  writer  to  escape  from  the  labyrinth  of  doubt  ; 
and  now,  standing  upon  the  rock  of  unshaken  faith,  he 
offers  the  clew  that  guided  him  to  others. 

A  work  of  this  kind  is  called  for  by  the  spirit  of  the 
age.  Although  the  signs  of  the  times  are  said  to  be  pro 
pitious,  yet  there  are  constant  developments  of  undisci 
plined  and  unsanctified  mind  both  in  Europe  and  America, 
which  furnishes  matter  of  regret  to  the  philanthropist  and 
the  Christian.  A  struggle  has  commenced  —  is  going  on 
at  present  —  and  the  heat  of  the  contest  is  constantly  in 
creasing,  in  which  the  vital  interests  of  man,  temporal  and 
spiritual,  are  involved.  In  relation  to  man's  spiritual 
interests,  the  central  point  of  controversy  is  the  "  cross  of 
Christ."  In  New  England,  some  of  those  who  have 
2* 


KV1  PREFACE. 

diverged  from  the  doctrine  of  the  fathers,  have  wandered 
into  a  wildness  of  speculation  which,  were  it  not  for  the 
evil  experienced  by  themselves  and  others,  ought,  per 
haps,  to  be  pitied  as  the  erratic  aberrations  of  an  unset 
tled  reason,  rather  than  blamed  as  the  manifestation  of 
minds  determinately  wicked.  The  most  painful  indication 
connected  with  this  subject  is,  that  these  guilty  dreamers 
are  not  waked  from  their  reveries  by  the  rebuke  of  men 
whose  positions  and  relations  in  society  demand  it  at  their 
hands. 

The  West,  likewise,  is  overrun  by  sects  whose  teachers, 
under  the  name  of  Reformers,  or  some  other  inviting 
appellation,  are  using  every  effort  to  seduce  men  from  the 
spiritual  doctrines  and  duties  of  the  gospel,  or  to  organize 
them  into  absolute  hostility  against  Christ.  These  men 
are  not  wanting  in  intellect,  nor  in  acquired  knowledge, 
and  their  labors  have  prejudiced  the  minds  of  great  num 
bers  against  the  spiritual  truths  of  the  gospel  —  and  ren 
dered  their  hearts  callous  to  religious  influence.  These 
facts,  in  the  author's  opinion,  render  such  a  volume  as  he 
has  endeavored  to  write  necessary  in  order  to  meet  the 
exigencies  of  the  imes. 


AUTHOR'S    PREFACE 

TO  THE   SECOND  EDITION. 


THE  increasing  demand  for  the  "  Philosophy  of  the  Plan 
of  Salvation,"  and  the  general  and  very  favorable  notices 
which  it  received  from  the  secular  and  religious  presses 
of  the  country,  as  well  as  from  distinguished  individuals, 
had  produced  in  the  mind  of  the  author  the  desire  to  make 
some  additions  to  the  volume,  with  the  hope  of  rendering 
it  more  worthy  of  the  favor  with  which  the  first  edition 
was  received.  A  second  edition,  however,  being  called 
for  so  soon,  and  the  copyright  being  transferred  to  a  pub 
lisher  who  desires  to  stereotype  the  work  immediately, 
leisure  has  not  been  obtained  to  make  the  designed  addi 
tions  ;  and  furthermore,  it  has  been  doubted  whether  any 
enlargement  of  the  volume,  at  the  present  time,  would 
add  much  to  its  value,  or  to  its  circulation.  It  is  issued, 
therefore,  in  its  original  form,  with  only  a  few  verbal 
emendations. 

It  is  a  fact  grateful  to  the  feelings  of  the  author,  and 
one  which  perhaps  ought  to  be  mentioned,  that  copies  of 
the  first  edition  were  put  into  the  hands  of  several  intelli 
gent  skeptics:  in  all  but  a  single  case  the  individuals 
expressed  a  favorable  change  in  their  views,  either  in 
relation  to  the  truth  and  authority  of  the  dispensations 
proper  of  Moses  and  Christ,  or  of  the  exclusive  adapted- 
ness  of  the  Christian  dispensation  to  meet  all  the  spiritual 
wants  of  men. 


xviii  AUTHOR'S    PREFACE. 

In  the  reviews  of  the  book  the  final  conclusion  derived 
synthetically,  by  combining  the  results  produced  by  an 
analysis  of  the  different  propositions  examined,  is  not 
noticed  so  fully  as  some  other  features  of  the  work.  The 
book  is  a  series  of  independent  demonstrations,  the  results 
of  which  accumulate  to  the  final  conclusion,  that  the 
Christian  religion  is  necessarily  the  only  religion  possible 
to  meet  the  spiritual  wants  of  mankind. 

In  arriving  at  this  conclusion,  the  different  parts  and 
processes  of  revealed  religion  are  examined,  and  their 
adaptedness  to  perform  their  several  functions  in  elevating, 
purifying,  and  actuating  the  human  soul  to  benevolent 
effort,  is  determined,  and,  finally,  the  practical  operation 
of  the  system  is  shown,  as  a  matter  of  undeniable  expe 
rience,  to  produce  the  complete  and  necessary  result 
required. 

By  this  method  the  conclusion  is  brought  out  with  a 
degree  of  accuracy  approaching,  if  it  does  not  reach, 
mathematical  demonstration,  that  the  truths  and  manifes- 
tutions  of  the  Christian  religion  are  adapted  to  carry  for 
ward  man's  moral  powers  to  their  ultimate  development ; 
that  the  power  applied  fills  the  capacity  of  the  human 
soul.  As  four  is  contained  in  twelve  three  times,  and  as 
twelve  is  the  only  number  in  which  four  is  three  times 
contained  ;  so  the  capacities  and  susceptibilities  of  the 
human  soul  being  given,  and  the  power  and  adaptations 
of  revelation  being  ascertained,  the  result  is  obtained 
(may  it  not  be  said  with  mathematical  certainty?)  that 
Christianity,  as  taught  by  the  interpretation  and  experience 
of  evangelical  Christians,  is  the  true  religion,  and  the 
only  religion  possible  for  human  nature. 


CONTENTS. 


CHAPTER    I. 

nam 

Man  will  worship  —  He  will  become  assimilated  to  the  char 
acter  of  the  object  that  he  worships  —  Character  of  heathen 
deities  defective  and  earthly  —  From  this  corrupting  wor 
ship  man  has  no  power  to  extricate  himself, 50 


CHAPTER    II. 
Concerning  the  design  and  necessity  of  the  bondage  in  Egypt,  53 

CHAPTER,    III. 

Concerning  Miracles  —  particularly  the  miracles  which  accom 
panied  the  deliverance  of  the  Israelites  from  bondage  in 
Egypt, 59 

CHAPTER    IY. 

Concerning  what  was  necessary  as  the  first  step  in  the  process 
of  Revelation 72 


CONTENTS. 


CHAPTER    V. 

Concerning  the  necessity  of  affectionate  obedience  to  God,  and 
the  manner  of  producing  that  obedience  in  the  hearts  of  the 
Israelites, 76 


CHAPTER    VI. 
Concerning  the  design  and  necessity  of  the  Moral  Law, 81 

CHAPTER    VII 

Concerning  the  development  of  the  idea  of  holiness,  and  its 
transfer  to  Jehovah  as  an  attribute, 90 

CHAPTER    VIII. 

Concerning  the  origin  of  the  ideas  of  justice  and  mercy,  and 
their  transfer  to  the  character  of  Jehovah, 101 

CHAPTER    IX. 

Concerning  the  transition  from  the  material  system,  by  which 
religious  ideas  were  conveyed  through  the  senses  to  the 
spiritual  system,  in  which  abstract  ideas  were  conveyed  by 
words  and  parables, Ill 


C  ONTENTS.  XXI 


CHAPTER    X. 

Concerning  the  medium  of  conveying  to  men  perfect  instruc 
tion  in  doctrine  and  duty, 122 


CHAPTER    XI. 

Concerning  some  of  the  peculiar  proofs  of  the  Messiahship  of 
Christ, 128 


CHAPTER    XII. 

Concerning  the  condition  in  life  which  it  was  necessary  the 
Messiah  should  assume,  in  order  to  benefit  the  human  fam 
ily  in  the  greatest  degree,  by  his  example  and  instructions,  135 


CHAPTER    XIII. 

Concerning  the  essential  principles  which  must,  according  to 
the  nature  of  things,  lie  at  the  foundation  of  the  instruc 
tion  of  Christ, 142 


CHAPTER     XIV. 

Concerning  Faith,  as  the  exercise  through  which  truth  reaches 
and  affects  the  soul, 146 


XX11  CONTENTS. 


CHAPTER    XV. 

Concerning  the  manifestations  of  God  which,  would  be  neces 
sary,  under  the  new  and  Spiritual  dispensation,  to  produce 
in  the  soul  of  man  affectionate  obedience 156 


CHAPTER    XVI. 

Concerning  the  influence  of  faith  in  Christ  upon  the  moral 
disposition  and  moral  powers  of  the  soul 197 


CHAPTER    XVII. 

Concerning  the  design  and  importance  of  the  Means  of  Grace 
—  Prayer  —  Praise  —  Preaching, 221 


CHAPTER    XVIII. 

Concerning  the  agency  of  God  in  carrying  on  the  work  of 
Redemption,  and  the  manner  in  which  that  agency  is  ex 
erted,  240 


CHAPTER    XIX. 

Concerning  the  practical  effects  of  the  system  as  exemplified 
in  individual  cases, 246 

SUPPLEMENTARY    CHAPTER. 

An  Objective  Revelation  necessary,  as  a  means  of  the  Moral 
Culture  of  Mankind, * 257 


INTBODUCTION. 

WE  ask  not  that  a  man  should  come  to  an  investiga 
tion  of  the  evidences  of  the  Christian  revelation  with  a 
pre-judgment  in  its  favor;  we  ask  only  that  there  be  no 
prejudice  in  the  soul  against  it.  It  is  only  when  a  man 
looks  through  a  glass  which  is  perfectly  clear  and  pure, 
that  he  sees  things  as  they  are ;  if  the  glass  he  in  the 
least  degree  distorted  or  discolored,  every  object  seen 
through  it  will  necessarily  partake  of  the  distortion  and 
discoloration.  So  our  Saviour  teaches  us,  Matth.  V.  22, 
23.  This  is  said  expressly  in  regard  to  the  blinding 
power  of  avarice  in  perverting  the  religious  judgments, 
(compare  vs.  19,  20 ;)  and  the  same  is  true  of  every 
other  forbidden  state  of  mind  and  affection.  When  there 
is  no  mental  or  moral  preoccupation  averse  to  the  Chris 
tian  system,  the  surprising  adaptations  of  this  system  to 
meet  and  relieve  the  wants  and  sorrows  of  man,  consti 
tute  a  species  of  evidence  which  is  real  and  most  con 
vincing  ;  some  traits,  which  on  a  superficial  view  seemed 
unfavorable,  on  closer  scrutiny  are  found  to  be  among 
the  strongest  links  in  the  chain. of  demonstration.  Again, 
the  mind  may  be  in  such  a  state  that  the  clearest  evi 
dence  of  this  kind  will  produce  upon  it  no  effect  what 
ever.  There  is  a  voluntary  and  perfect  unsusceptibility 
to  any  impression  from  it. 

The  idea  which  I  wish  to  convey  can  probably  be  best 
3 


26  INTRODUCTION. 

illustrated  by  an  example.  We  will  suppose  a  shipwreck 
in  which  every  soul  perishes  except  two  passengers, 
whom  we  will  name  Benignus  and  Contumax.  With 
nothing  saved  but  their  lives,  they  are  cast  upon  the 
rocky  shore  of  a  desert  island,  where  there  is  no  pros 
pect  to  cheer  the  eye,  and  neither  vegetable  nor  animal 
nor  human  habitation  to  give  them  hope  of  aid  or  suste 
nance. 

The  first  emotions  of  Benignus,  after  struggling 
through  the  waves,  are  admiring  gratitude  to  God  for 
giving  him  his  life,  and  a  cheerful  confidence  that  he 
who  had  aided  him  thus  far,  would  not  then  leave  him 
to  perish.  The  first  emotions  of  Contumax  are  mur 
muring  regret  that  he  has  lost  his  voyage  and  lost  his 
money,  and  is  thrown  upon  a  desolate  coast  with  no 
immediate  prospect  of  getting  away.  He  wonders  why 
such  ill  luck  should  always  happen  to  him ;  he  is  indig 
nant  that  he  was  ever  such  a  fool  as  to  trust  himself  to 
the  sea ;  he  wonders  he  could  not  have  had  sense  enough 
to  remain  at  home. 

Presently  Benignus  discovers  in  the  rock,  far  above 
the  reach  of  the  waves,  a  spacious  cavern,  the  entrance 
to  which  is  protected  by  an  artificial  wall,  and  its  sides 
pierced,  evidently  by  a  human  hand,  for  the  admission 
of  light  and  air.  Benignus  is  delighted ;  he  immediately 
concludes  that  some  benevolent  individuals,  or  some 
paternal  government,  had  provided  this  shelter  on  pur 
pose  for  unfortunate  mariners  who  might  be  shipwrecked 
on  the  inhospitable  shore. 

Contumax  scorns  any  such  inference ;  he  cannot  see 
why  benevolent  people  should  wish  to  drive  poor  ship 
wrecked  wretches  into  such  a  dismal  hole  in  the  rock, 


INTRODUCTION.  27 

instead  of  providing  them  with  a  comfortable  and  pleas 
ant  home.  Benignus  reminds  him  that  a  house  with 
windows  and  doors  could  not  endure  the  storms  of  such 
a  coast ;  and  as  no  one  would  live  there  to  take  care  of 
it,  it  would  be  continually  out  of  repair,  and  far  less 
comfortable  than  the  cavern;  and  therefore  the  very 
nature  of  the  shelter  provided,  should  be  regarded  as  a 
striking  proof  not  only  of  the  benevolence,  but  also  of  the 
wrisdorn  of  the  provider.  But  Contumax  is  thinking  of 
a  handsome  house  in  a  green  yard,  filled  with  the  shrub 
bery  of  a  fine  climate,  and  cannot  see  a  particle  of  either 
wisdom  or  benevolence  in  the  rocky  grotto.  He,  how 
ever,  avails  himself  of  the  shelter  for  want  of  a  better. 

Benignus  soon  finds,  carefully  stored  away  beyond  the 
reach  of  damp,  a  tinder-box  with  all  the  necessary  fur 
nishing,  and  a  quantity  of  dry  fuel  for  making  a  fire. 
"  See,"  says  he  joyfully  to  his  companion,  "  another 
proof  of  the  benevolent  care  o-f  the  provider  of  the  cav 
ern;  here  are  all  the  materials  for  making  a  quick  fire, 
of  which  we  are  so  much  in  need."  "  How  do  you 
know,"  replies  Contumax,  "  that  these  things  came  here 
in  that  way  ?  They  probably  belong  to  some  poor 
wretch  who  has  been  shipwrecked  before  us,  and  found 
a  chance  to  get  away  again,  as  I  wish  from  my  heart  1 
could  do."  Benignus  thinks  that  the  great  care  with 
which  they  were  put  away  out  of  the  reach  of  injury  is 
a  sufficient  indication  that  they  were  not  left  by  one  joy 
ously  hastening  away,  intent  only  on  his  own  selfish 
interest,  but  must  have  been  deposited  there  by  some 
benevolent  hand,  for  the  express  purpose  of  relieving  the 
suffering;  but  Contumax  cherishes  no  such  romantic 
ideas. 


"SO  INTRODUCTION. 

Benignus,  greatly  delighted  with  what  he  has  already 
discovered,  makes  further  search  in  the  cave,  and  finds 
plain  and  wrholesome  provisions,  such  as  would  not  soon 
be  injured,  together  with  medicines  and  cordials ;  ano 
also  a  supply  of  coarse,  but  clean  and  warm  clothing, 
carefully  cased  up  so  as  to  preserve  them  from  all  injury 
of  wet  or  moth.  "  Now,"  says  Benignus  to  his  com 
panion,  "you  certainly  will  be  convinced  mat  this  place 
was  provided  by  some  benevolent  hand  on  purpose  for 
the  shipwrecked.  Here  is  evidence  whicn  cannot  be 
gainsaid."  "  We  have  more  reason  to  apprehend," 
growls  Contumax,  "  that  we  have  fallen  upon  the  haunts 
of  pirates ;  who  are  now  absent  on  their  depredations, 
but  will  soon  return  to  murder  us."  "  Nay,"  replies 
Benignus,  "  these  are  not  the  spoils  of  pirates ;  here  are 
neither  jewels  nor  silks,  here  is  no  gold  or  silver — here 
are  neither  costly  viands  nor  rich  wines  nor  intoxicating 
brandies ;  and  besides,  the  things  are  laid  away  with 
much  more  care  and  scrupulous  nicety  than  suits  the 
wasteful  and  licentious  habits  of  pirates."  "  Well,  at  any 
rate,"  replies  Contumax,  "  the  donor  must  be  a  vulgar, 
stingy  fellow,  to  put  us  off  with  such  coarse  food  and 
raiment."  "  But  you  do  not  consider,"  says  Benignus, 
"  that  these  things  must  not  be  so  costly  as  to  tempt 
cupidity,  since  they  cannot  be  kept  under  lock  and  Key, 
— and  besides,  they  are  healthful  and  comfortable,  and 
far  better  adapted  to  the  condition  of  those  most  likely  to 
need  them,  than  if  they  had  been  of  fine  material;  for 
twenty  sailors  suffer  shipwreck,  where  one  gentleman  is 
subject  to  such  a  misfortune."  The  only  reply  which 
Contumax  has  to  this  is,  to  keep  the  thought  well  up  iri 
his  own  mind,  "  I  am  a  gentleman  ar  d  not  a  sailor." 


INTRODUCTION.  29 

Contumax,  however,  does  not  hesitate  to  warm  him 
self  by  the  fire  which  Benignus  has  made  of  the  mate 
rials  found  in  the  cave ;  he  partakes  largely  and  with 
great  zest  of  the  provisions  and  cordials,  simple  as  they 
are  ;  gladly  lays  aside  his  own  wet  and  torn  clothing, 
for  the  coarse  but  comfortable  and  dry  raiment  provided 
for  him ;  and  fixing  himself  in  the  most  easy  position  he 
can  devise,  and  as  near  the  various  comforts  of  the  grotto 
as  he  can  get,  he  is  quite  ready  to  enter  upon  an  argu 
ment  to  any  extent.  He  is  a  great  reasoner,  Contumax 
is.  He  can  prove  most  philosophically  that  Benignus 
cannot  prove  that  there  was  any  benevolent  intention  at 
all  in  anybody  in  providing  and  furnishing  that  cavern 
— he  can  prove  to  a  dead  certainty  that,  for  all  which 
can  be  proved  to  the  contrary,  it  might  have  been  a  mere 
accident,  a  blunder,  a  selfish  enterprise ;  that  nobody 
knows  anything  about  it — and  he  can  account  for  it  in 
twenty  ways,  without  the  least  supposition  of  wisdom  or 
benevolence,  or  anything  of  the  kind.  The  only  thing 
he  is  certain  of  is,  that  he  is  in  a  miserable  place — he 
thinks  somebody  is  greatly  to  blame  for  putting  him 
there — and  is  under  decided  obligation  to  get  him  safely 
away  again. 

What  kind  of  reasoning  can  you  apply  to  such  a  mind  ? 
What  sort  of  evidence  can  such  a  man  perceive  or  appre 
ciate  ?  What  can  he  see  in  a  pure  light  while  his  eyes 
are  suffused  with  jaundice  ? 

This  character  represents,  and  not  unfairly,  by  far  the 
largest  class  of  skeptics,  which  exist  in  Christian  lands. 

There  is  in  them  all  a  tinge  of  disaffection,  of  misan 
thropy,  or  rather,  of  theomiscy — if  we  may  be  allowed  to 
coin  a  word,  to  express  an  idea  which  is  often  a  reality, 
3* 


30  INTRODUCTION. 

but  which  in  our  proper  English  tongue  as  yet  has  no 
name.  This  gives  a  dark  shade  to  all  their  views  of 
evidence,  and  prevents  their  seeing  any  decided  proof  in 
trains  of  reasoning  which,  in  other  states  of  mind,  would 
have  all  the  force  of  absolute  demonstration. 

The  man  who  has  long  held  raw  brandy  in  his  mouth, 
cannot  immediately  distinguish  the  taste  of  delicate 
wines ;  and  he  who  has  accustomed  his  soul  to  the  un 
feeling  roughness  of  a  godless  style  of  thought,  loses  the 
delicacy  of  moral  perception,  which  to  the  experienced 
Christian  is  the  very  organ  by  which  he  receives  and 
appropriates  evidence  on  moral  and  religious  subjects. 

All  reflecting  men,  when  they  seriously  contemplate 
their  moral  condition  in  this  world,  feel  very  much  like 
shipwrecked  sailors.  In  regard  to  this  single  point  there 
is  very  little  difference  between  the  believer  and  the  un 
believer — between  Benignus  and  Contumax.  But  there 
is  a  great  difference  in  their  feelings  in  reference  to  their 
condition  after  it  has  been  surveyed.  The  believer  feels 
that  he  yet  has  much  to  thank  God  for ;  he  feels  real 
gratitude  that  his  position  is  not  still  worse  than  it  proves 
to  be.  The  unbeliever,  on  the  other  hand,  when  he  knows 
God,  glorifies  him  not  as  God,  neither  is  he  thankful; 
and  as  a  necessary  consequence,  he  becomes  vain  in  his 
imagination,  and  his  foolish  heart,  is  darkened.  He  feels 
under  no  particular  obligation  to  God ;  on  the  contrary, 
he  rather  thinks  that  God  is  under  decided  obligation  to 
him,  to  treat  him  very  well,  and  bring  him  easily  and 
safely  through  the  bad  place  into  which  he  has  thrown 
him. 

In  this  state  of  mind  he  looks  upon  the  divine  arrange 
ments  actually  made  for  his  spiritual  good,  and  almost 


INTRODUCTION.  31 

as  a  matter  of  course,  he  is  dissatisfied.  Such  being  the 
different  state  of  mind  of  the  two  classes  of  persons,  the 
facts  of  the  Christian  revelation,  although  substantially 
the  same  as  they  present  themselves  to  both,  yet  produce 
very  diverse  and  even  opposite  effects ;  to  the  believer 
establishing  his  faith,  to  the  unbeliever  confirming  his 
skepticism ;  to  the  one  a  savor  of  life  unto  life,  to  the 
other  a  savor  of  death  unto  death. 

Meanwhile,  the  most  scornful  unbeliever  quietly  avails 
himself  of  all  the  incidental  advantages  which  the  Chris 
tian  system  brings,  makes  himself  very  comfortable  with 
all  the  social  improvements  which  it  originates,  and  em 
ploys  the  mental  culture  which  he  himself  owes  to  it,  in 
strenuous  exertions  to  disprove  its  intelligent  and  benev 
olent  origin. 

We  will  endeavor  to  show,  in  a  few  particulars,  the 
different  effects  which  the  same  aspects  of  revelation  pro 
duce  on  the  two  different  classes  of  mind  under  consid 
eration. 

To  both,  revelation  presents  itself  as,  in  the  main,  very 
plain  and  homely  in  its  garb.  To  the  unbeliever,  this 
is  offensive,  unworthy  of  God.  He  would  have  some 
thing  more  in  accordance  with  the  ambitious  style  of  the 
little  greatness  of  this  world,  for  he  has  never  learned 
that  the  foolishness  of  God  is  wiser  than  men,  and  the 
weakness  of  God  is  stronger  than  men.  The  believer 
understands  that  the  greater  part  of  God's  children,  (or 
whom  revelation  is  designed,  are  plain  and  homely  peo 
ple,  that  their  souls  are  as  precious  as  the  souls  of  the 
proud  and  mighty,  and  in  eternity  may  be  altogether 
more  elevated ;  and  he  knows  if  one  cannot  perceive  the 
real  dignity  and  refinement  of  Scripture,  it  must  be 


INTRODUCTION. 

because  his  ideas  of  dignity  and  refinement  are  fac 
titious,  and  not  natural. 

Both  the  believer  and  the  unbeliever  see  things  in  the 
Bible  that  are  severe  and  rough.  The  destruction  of 
Sodom,  the  stoning  of  the  Sabbath-breaker,  the  extirpa 
tion  of  the  Canaanites,  are  matters  of  fact  in  the  eyes  of 
both.  But  in  this  atmosphere,  the  philosophic  infidel 
feels  as  uncomfortably  as  Contumax  in  the  cave.  The 
believer,  however,  reflects  that  since  God  does  not  choose 
to  purify  men  by  physical  omnipotence,  but  by  moral 
means  and  influences  only,  he  must  of  course  address 
each  age  by  means  adapted  to  the  condition  of  each,  and 
rough  generations  must  be  met  with  severe  measures ; 
just  as  Benignus  sees  that  a  cavern  with  loop-holes  and 
guard-walls,  instead  of  a  house  with  doors  and  windows, 
is  admirably  fitted  to  a  desolate  and  stormy  coast. 

Both  understand  that  the  vicious,  the  indolent  and  the 
careless  cannot  attain  to  correct  views  of  revealed  truth ; 
for  the  truth  is  so  revealed  that  labor,  effort,  care  and 
even  energetic  stragglings  are  essential  to  the  acqui 
sition  of  religious  knowledge  in  its  purity.  To  the  un 
believer,  this  is  all  distasteful.  He  feels  as  if  God  were 
under  obligations  to  make  the  way  of  salvation  such  that 
men  would  walk  in  it  as  a  matter  of  course,  without 
either  effort  or  thought  of  their  own  ;  that  all  the  means 
of  salvation  should  not  only  be  such  that  they  can  be 
used,  but  such  that  they  cannot  be  abused  ;  that  mer 
should  not  only  be  able  to  find  the  way  of  life,  but  abso 
lately  unable  to  lose  it.  The  believer  perceives  at  onw. 
the^  total  unreasonableness  of  these  demands,  and  their 
entire  inconsistency  with  all  the  arrangements  of  nature. 
U  would  be  as  easy  for  God  to  cover  the  earth  with  raj, 


INTRODUCTION.  33 

roads  as  with  i  lountains,  with  canals  as  with  rivers — to 
cause  houses,  all  finished  and  furnished,  to  spring  out  of 
the  ground  as  well  as  trees,  and  make  the  wheat-stalk 
bear  a  well-baked  loaf  of  bread  just  as  easily  as  the  grain 
of  wheat — and  thus  save  men  all  the  hard  labor  of  tou- 
some  travelling,  of  digging  and  building,  of  ploughing 
and  planting,  of  harvesting  and  grinding  and  baking 
Bu",  has  God  done  this  ?  And  what  would  man  be  good 
for  if  he  had?  So  in  religion,  what  would  a  free  agent 
be  who  had  nothing  to  do  ?  In  all  nature,  that  which 
can  be  used  is  susceptible  also  of  abuse ;  that  which  can 
do  good  can  be  perverted  also  to  evil.  Why  does  not 
the  infidel  require,  as  proof  of  the  wisdom  and  goodness 
of  the  God  of  nature,  a  kind  of  water  that  can  quench 
his  thirst  and  clean  his  skin  and  float  his  ships,  but  which 
will  never  on  any  occasion  drown  anybody  or  make  an 
inundation  ;  a  kind  of  rain  that  will  refresh  his  grass,  but 
never  wet  his  hay ;  a  kind  of  axe  that  will  cut  wood,  but 
never  penetrate  the  flesh  of  the  wood-cutter ;  a  kind  of 
fire  that  will  cook  his  food  and  warm  him  when  he  is 
cold,  but  can  never  burn  him  or  reduce  his  dwelling  to 
ashes  ?  These  demands  are  all  quite  as  reasonable  as 
those  which  the  infidel  makes  as  conditions  of  his  ideal 
revelation ;  and  the  objections  which  are  urged  with  so 
much  confidence  against  the  Bible,  and  gain  so  easy  a 
reception  among  men,  proceed  on  a  principle  which 
would  be  scouted  and  scorned  by  all  the  world  as  un 
speakably  ridiculous  i:  applied  to  nature.  The  believer 
recognizes  the  God  of  the  Bible  and  the  God  of  nature 
as  the  same  ;  and  when  he  sees  the  same  kind  of  analo 
gies  running  through  both,  it  confirms  his  faith,  instead 
of  shaking  it. 


34 


INTRODUCTION. 


These  illustrations  might  be  pursued  to  almost  any 
extent,  at  least  till  they  had  made  a  book  much  larger 
than  the  unpretending  little  volume  which  they  are  de 
signed  to  introduce  to  the  reader. 

Having  known  something  of  this  work  from  its  incep 
tion  to  its  completion,  having  witnessed  with  pleasure  its 
remarkable  success  with  the  public,  being  confident  that 
its  influence  must  be  good  and  only  good  in  these  times 
when  philosophical  skepticism  and  superstitious  credu 
lity  are  equally  abundant  and  equally  mischievous,  I 
would  gladly  do  whatever  may  be  in  my  power  to  in 
crease  its  circulation. 

The  argument  itself,  if  not  entirely  original,  is  devel 
oped  with  a  care,  a  consistency,  and  a  thoroughness 
which  can  nowhere  else  be  found,  certainly  in  the  same 
compass ;  and  the  whole  style  of  thought  from  beginning 
to  end  shows  it  to  be  the  author's  own  work  and  not  a 
thing  which  he  has  borrowed  from  others. 

Such  books  add  just  so  much  to  our  stock  of  real  intel 
lectual  wealth.  They  are  like  introducing  into  a  com 
munity  the  gold  and  silver  coins  in  full  weight,  instead 
of  setting  up  a  new  bank  on  paper  capital  and  issuing 
paper. 

The  argument  will  always  be  entirely  satisfactory  to 
Benignus ;  and  though  Contumax  may  still  continue  to 
cavil,  every  one  will  see  that  cavilling  and  refuting  are 
two  very  different  matters. 

C.  E.  STOWE. 

Walnut  Hills,  Cincinnati,  Ohio,  May  22d,  1845. 


PHILOSOPHY 

OF    THE 

PLAN    OF    SALVATION. 
CHAPTER  I. 

INTRODUCTORY. 

MAN    WILL    WORSHIP — HE    WILL    BECOME  ASSIMI 
LATED    TO    THE     CHARACTER     OF     THE     OBJECT 

THAT  HE  WORSHIPS CHARACTER  OP  HEATHEN 

DEITIES  DEFECTIVE  AND  UNHOLY — FROM  THIS 
CORRUPTING  WORSHIP  MAN  HAS  NO  POWER  TO 
EXTRICATE  HIMSELF. 

THERE  are  three  facts,  each  of  them  fully  devel 
oped  in  the  experience  of  the  human  family,  a  con 
sideration  of  which  will  prepare  the  mind  for  the 
investigation  which  follows.  When  considered  in 
their  relation  to  each  other,  and  in  their  fceaiing 
upon  the  moral  interests  of  mankind,  they  will  be 
seen  to  be  of  exceeding  importance.  We  will  ad 
duce  these  facts,  in  conne  ;tion  with  the  statements 
and  principles  upon  which  they  rest,  and  show 
how  vital  are  the  interests  which  depend  upon  them. 


36  PHILOSOPHY     OF     THE 

THE  FIRST  FACT    STATED. 

There  is  in  the  nature  of  man,  or  in  the  circum 
stances  in  which  he  is  conditioned,  something  which 
leads  him  to  recognize  and  worship  a  superior  being. 
What  that  something  is,  is  not  important  in  our 
present  inquiry  :— whether  it  be  a  constitutional  in 
stinct  inwrought  by  the  Maker — whether  it  be  a  de 
duction  of  universal  reason,  inferring  a  first  cause 
from  the  things  that  are  made — whether  it  be  the 
effect  of  tradition,  descending  from  the  first  worship 
pers,  through  all  the  tribes  of  the  human  family — 
whether  any  or  all  of  these  be  the  cause,  the  fact  is 
the  same — Man  is  a  religious  being — HE  WILL 
WORSHIP. 

In  view  of  this  propension  of  human  nature,  phi 
losophers,  in  seeking  a  generic  appellation  for  man, 
have  denominated  him  a  "  religious  animal"  The 
characteristic  is  true  of  him  in  whatever  part  of  the 
world  he  may  be  found,  and  in  whatever  condition  ; 
and  it  has  been  true  of  him  in  all  ages  of  which  we 
have  any  record  either  fabulous  or  authentic. 

Navigators  have,  in  a  few  instances,  reported  that 
isolated  tribes  of  men,  whom  they  visited,  recognized 
the  existence  of  no  superior  being  :  subsequent  re 
searches,  however,  have  generally  corrected  the  erroi 
— and,  in  all  cases,  when  it  has  been  supposed  that 
a  tribe  of  men  was  found  believing  in  no  god,  the 
fact  has  been  stated  as  an  evidence  of  their  degrada 
tion  below  the  mass  of  their  species,  and  of  their 


PLAN      OF      SALVATION 


37 


approximation  to  the  confines  of  brute  nature.  Of 
the  whole  family  of  man,  existing  in  all  ages,  and 
scattered  over  the  four  quarters  of  tlie  globe,  and  in 
the  isles  of  the  sea,  there  is  scarcely  one  well  authen 
ticated  exception  to  the  fact,  that  moved  by  an  im 
pulse  of  nature,  or  the  force  of  circumstances,  man 
worships  something  which  he  believes  to  be  endowed 
with  the  attributes  of  a  superior  being. 

THE    SECOND    FACT    STATED. 

The  second  fact,  connected  as  it  is,  by  the  nature 
of  things,  with  the  preceding,  assumes  the  highest 
degree  of  importance.  It  may  be  stated  in  the  fol 
lowing  terms  : — Man,  by  worshipping,  becomes  as 
similated  to  the  moral  character  of  the  object 
which  he  worships.  This  is  an  invariable  princi 
ple,  operating  with  the  certainty  of  cause  and  effect. 
The  worshipper  looks  upon  the  character  of  the 
object  which  he  worships  as  the  standard  of  per 
fection.  He  therefore  condemns  every  thing  in 
himself  which  is  unlike,  arid  approves  of  every 
thing  which  is  like  that  character.  The  tendency 
of  this  is  to  lead  him  to  abandon  every  thing  in 
himself,  and  in  his  course  of  life,  which  is  condemn 
ed  by  the  character  and  precepts  of  his  god,  and  to 
conform  himself  to  that  standard  which  is  approved 
by  the  same  criterion.  The  worshipper  desires  the 
favor  of  the  object  worshipped,  and  this,  reason  dic 
tates,  can  be  obtained  only  by  conformity  to  the  will 
and  the  character  of  that  object.  To  become  as- 
4 


PHILOSOPHY      OP      THE 

siniilated  to  the  image  of  the  object  worshipped 
must  be  the  end  of  desire  with  the  worshipper. 
His  aspirations,  therefore,  every  time  he  worships, 
do,  from  the  nature  of  the  case,  assimilate  his  char 
acter  more  and  more  to  the  model  of  the  object  that 
receives  his  homage. 

To  this  fact  the  whole  history  of  the  idolatrous 
world  bears  testimony.  Without  an  exception,  the 
character  of  every  nation  and  tribe  of  the  human 
family  has  been  formed  and  modified,  in  a  great 
degree,  by  the  character  attributed  to  their  gods. 

From  the  history  of  idolatrous  nations  we  will 
cite  a  number  of  familiar  cases,  confirmatory  of  the 
foregoing  statement,  that  man  becomes  like  the  ob 
ject  of  his  worship. 

A  most  striking  instance  is  that  of  the  Scythians, 
and  other  tribes  of  the  Northmen,  who  subdued  and 
finally  annihilated  the  Roman  power.  Odin,  Thor, 
and  others  of  their  supposed  deities,  were  ideas  of 
hero-kings,  blood-thirsty  and  cruel,  clothed  with 
the  attributes  of  deity,  and  worshipped.  Their 
worship  turned  the  milk  of  human  kindness  into 
gall  in  the  bosoms  of  their  votaries,  and  they  seem 
ed,  like  blood-hounds,  to  be  possessed  of  a  horrid 
delight  when  they  were  revelling  in  scenes  of  blood 
and  slaughter.  It  being  believed  that  one  of  their 
hero-gods,  after  destroying  great  numbers  of  the 
human  race,  destroyed  himself,  it  hence  became  dis 
reputable  to  die  in  bed,  and  those  who  did  not  meet 
death  in  battle  frequently  committed  suicide,  sup- 


PLAN      OF     SALVATION.  oy 

posing  that  to  die  a  natural  death  might  exclude 
them  from  favor  in  the  hall  of  Valhalla. 

Among  the  gods  of  the  Greeks  and  Romans  there 
were  some  names,  in  the  early  ages  of  their  history, 
to  which  some  virtuous  attributes  were  attached ; 
but  trie  conduct  and  character  generally  attributed 
to  their  gods  were  marked  deeply  with  such  traits 
as  heroism,  vengeance,  caprice  and  lust.  In  tho 
later  history  of  these  nations,  their  idolatry  degen 
erated  in  character,  and  became  a  system  of  most 
debasing  tendency. 

The  heroism  fostered  by  idolatry  was  its  least 
injurious  influence.  Pope's  couplet,  had  he  thrown 
a  ray  or  two  of  light  across  the  back  ground,  of  the 
dark  picture,  would  have  been  a  correct  delineation 
of  the  character  of  Pagan  idols  — 

Gods  partial,  changeful,  passionate,  unjust ; 
Whose  attributes  were  rage,  revenge  and  lust. 

In  some  cases  the  most  corrupt  attributes  of  hu 
man  nature,  and  even  of  brute  nature,  were  attri 
buted  to  objects  of  worship,  and  while  men  bowed 
down  to  them,  they  sunk  themselves  to  the  lowest 
depths  of  vice.  The  Egyptians  might  be  named  as 
an  instance.  The  first  patrons  of  the  arts  and 
sciences  were  brute- worshippers ;  and  it  is  testified 
of  them  that  bestiality,  the  lowest  vice  to  which 
human  nature  can  descend,  was  common  amongst 
them.  The  paintings  and  sculpture  of  their  divini 
ties,  in  the  mummy  catacombs,  are  for  the  meet 


40  PHILOSOPHY      OP      THE 

part,  clusters  of  beasts,  birds,  reptiles  and  flies, 
grouped  together  in  the  most  disgusting  and  un 
natural  relations ;  a  true  indication  that  the  minds 
of  the  worshippers  were  filled  with  ideas  the  most 
vile  and  unnatural. 

The  ancient  Venus,  as  worshipped  by  almost  all 
the  elder  nations  of  antiquity,  was  a  personification 
of  lust.  The  deeds  required  to  be  done  at  her  pol 
luting  fane,  as  acts  of  homage,  ought  not  to  be 
named. 

In  the  best  days  of  Corinth — "  Corinth,  the  eye 
of  Greece" — the  most  sacred  persons  in  the  city 
were  prostitutes,  consecrated  to  the  worship  of 
Venus.  From  this  source  she  derived  a  large  por 
tion  of  her  revenues.  The  consequence  was  that 
her  inhabitants  became  proverbial  for  dissoluteness 
and  treachery. 

To  the  heathen  divinities,  especially  those  placed 
at  the  head  of  the  catalogue  as  the  superior  gods, 
what  theologians  have  called  the  physical  attributes 
of  deity — omnipotent  and  omnipresent  power — were 
generally  ascribed ;  but  their  moral  character  was 
always  defective,  and  generally  criminal.  As  one 
of  the  best  instances  in  the  whole  mythology  of  the 
ancients,  the  Roman  Jupiter  might  be  cited.  Had 
a  medal  been  struck  delineating  the  character  of 
this  best  of  the  gods,  on  one  side  might  have  been 
engraved  Almightiness,  Omnipresence,  Justice  ; 
and  on  the  reverse,  Caprice,  Vengeance,  Lust 
Thus  men  clothed  depraved  or  bestial  deities  with 


PLAN      OP      SALVATION  41 

almighty  power,  and  they  became  cruel,  or  corrupt, 
or  bestial  in  their  affections,  by  the  reaction  of  the 
character  worshipped  upon  the  character  of  the  wor 
shipper.  In  the  strong  language  of  a  recent  writer, 
"  they  clothed  beasts  and  depraved  beings  with  the 
attribute  of  Almightiness,  and  in  effect  they  wor 
shipped  almighty  beasts  and  devils."  And  the 
more  'they  worshipped  the  more  they  resembled 
them. 

These  testimonies  concerning  the  influence  of 
idolatrous  worship,  and  the  character  of  the  idols 
worshipped,  are  maintained  by  authorities  which 
render  doubt  in  relation  to  their  credibility  impossi 
ble.  Upon  this  subject  the  wiser  men  among  the 
Greeks  and  Romans  have  borne  unequivocal  testi 
mony.  Plato,  in  the  second  book  of  the  Republic, 
speaks  of  the  pernicious  influence  of  the  conduct 
attributed  to  the  gods,  and  suggests  that  such  his 
tories  should  not  be  rehearsed  in  public,  lest  they 
should  influence  the  youth  to  the  commission  of 
crimes.  Aristotle  advises  that  statues  and  paintings 
of  the  gods  should  exhibit  no  indecent  scenes,  ex 
cept  in  the  temples  of  such  divinities,  as,  accord 
ing  to  common  opinion,  preside  over  sensuality* 
What  an  affecting  testimony  of  the  most  discrimi 
nating  mind  among  the  heathen  !  asserting-  not  only 
the  turpitude  of  the  prevailing  idolatry,  but  sanc 
tioning  the  sensuality  of  their  debauched  worship. 

As  Rome  and  Greece  grew  older,  the  infection 

*  Aristot.  Politica  vii.  18.  ed  Schneider. 

4* 


42  PHILOSOPHY      OF      THE 

of  idolatry  festered,  until  the  body  politic  became 
one  mass  01  moral  disease.  The  state  of  things,  in 
the  later  ages  of  these  nations,  is  well  stated  by  a 
late  writer  of  the  first  authority.*  "  We  should 
naturally  suppose,  (says  this  writer,)  that  among  so 
great  a  variety  of  gods,  of  religious  actions,  of  sacred 
vows  ;  at  least  some  better  feeling  of  the  heart 
must  have  been  excited  ;  that  at  least  some  truly 
pious  sentiment  would  have  been  awakened.  But 
when  we  consider  the  character  of  this  superstition, 
and  the  testimony  of  cotemporaneous  writers,  such 
does  not  appear  to  have  been  the  fact.  Petronius's 
history  of  that  period  furnishes  evidence  that  tem 
ples  were  frequented,  altars  crowned,  and  prayers 
offered  to  the  gods,  in  order  that  they  might  render 
nights  of  unnatural  lust  agreeable  ;  that  they  might 
favor  acts  of  poisoning  ;  that  they  might  cause  rob 
beries  and  other  crimes  to  prosper."  In  view  of  the 
abominations  prevailing  at  this  period,  the  moral 
Seneca  exclaimed — "How  great  now  is  the  mad 
ness  of  men  !  They  lisp  the  most  abominable 
prayers  ;  and  if  a  man  is  found  listening  they  are 
silent.  What  a  man  ought  not  to  hear,  they  do  not 
blush  to  relate  to  the  gods."  Again  says  he,  "If 
any  one  considers  what  things  they  do,  and  to  what 
things  they  subject  themselves  ;  instead  of  decency, 
he  will  find  indecency  ;  instead  of  the  honorable, 
the  jnworthy  ;  instead  of  the  rational,  the  insane  !" 
Suca  was  heathenism  and  its  influence,  in  the  most 

*  Tholuckon  the  influence  of  Heathenism. 


PLAN      OF      SALVATION.  43 

enlightened  ages,  according  to  the  testimony  of  the 
best  men  of  those  times. 

In  relation  to  modern  idolatry,  the  world  is  full 
of  living  witnesses  of  its  corrupting  tendency.  We 
will  cite  in  illustration,  a  single  case  or  two.  The 
following  is  extracted  from  a  public  document,  laid 
before  Parliament,  by  H.  Oakley,  Esq.,  a  magistrate 
in  lower  Bengal.  Speaking  of  the  influence  of  idola 
try  in  India,  he  says  of  the  worship  of  Kale,  one  of 
the  most  popular  idols,  "  the  murderer,  the  robber 
and  the  prostitute,  all  aim  to  propitiate  a  being 
whose  worship  is  obscenity,  and  who  delights  in 
the  blood  of  man  and  beast ;  and,  without  implor 
ing  whose  aid,  no  act  of  wickedness  is  committed. 
The  worship  of  Kale  must  harden  the  hearts  of  her 
followers ;  and  to  them  scenes  of  blood  and  crime 
must  become  familiar." 

In  China,  according  to  Medhurst,  the  priests  of 
Buddah  understand  and  teach  the  doctrine  of  the 
assimilation  of  the  worshipper  to  the  object  wor 
shipped.  They  say—"  Think  of  Buddah  and  you 
will  be  transformed  into  Buddah.  If  men  pray  to 
Buddah  and  do  not  become  Buddah,  it  is  because 
the  mouth  prays,  and  not  the  mind."* 

Two  facts,  then,  are  philosophically  and  histori 
cally  true :  First,  Man  is  a  religious  animal,  and 
will  worship  something,  as  a  superior  being.  Sec- 

*  For  a  succinct  statement  of  the  universal  prevalence  of  false 
religions,  and  their  corrupting  influence,  see  Ryan  on  the  Effect 
of  Religion  upon  Mankind,  passim. 


44  PHILOSOPHY      OF     THE 

Dnd.  By  worshipping  he  becomes  assimilated  to 
the  moral  character  of  the  object  which  he  wor 
ships.  And  (the  God  of  the  Bible  out  of  view  for 
the  present)  those  objects  have  always  had  a  defec 
tive  and  unholy  character. 

Here,  then,  is  one  great  source  which  has  devel 
oped  the  corruption  of  the  family  of  man.  We 
inquire  not  in  this  place  concerning  the  origin  of 
idolatry:  whatever,  or  wherever  was  its  origin,  its 
influence  has  been  uniformly  the  same.  As  no 
object  of  idolatrous  worship  was  ever  conceived  to 
be  perfectly  just  and  benevolent,  but  most  of  them 
no  better  than  the  apotheosis  of  heroes,  or  the  dei 
fication  of  fne  imperfect  faculties  and  impure  pas- 
sions  of  human  or  brute  nature,  the  result  followed 
with  a  certainty  as  unerring  as  cause  and  effect, 
that  man,  by  following  his  instinct  to  worship, 
would  becloud  his  intellect  and  corrupt  his  heart. 
Notice  how  inevitable,  from  the  circumstances  of 
the  case,  was  the  corruption  of  man's  powers : — 
He  was  led  to  worship  by  an  instinct  over  which 
he  bad  no  control: — The  objects  of  his  worship 
were,  whether  he  originated  them  or  not,  all  of 
them  of  a  character  that  corrupted  his  heart ;  thus 
the  gratification  of  his  instinctive  propensities  inev 
itably  strengthened  the  corruption  of  his  nature. 

Now,  it  is  not  our  design  to  inquire  whether,  01 
how  far,  man  was  guilty  in  producing  this  evil  con 
dition  of  things.  In  view  of  the  facts  iu  the  case, 
the  inquiry  which  forces  itself  upon  the  mind  is  - 


PLAN     O  F     o  A  L  V  A  T  I  O  N  . 

Were  there  any  resources  in  human  nature  ;  or  any 
means  of  any  kind,  of  which  man  could  avail  him 
self,  by  which  he  might  save  himself  from  the  de 
basing  influence  of  idolatrous  worship?  In  reply, 

THE    THIRD     FACT     IS    STATED. 

There  were  no  means  within  the  reach  of  human 
power  or  ivisdom,  by  which  man  could  extricate 
himself  from  the  evil  of  idolatry ',  either  by  an  ini- 
mediate,  or  by  a  progressive  series  of  efforts. 

This  fact  is  maintained  from  the  history  of  idola 
try,  the  testimony  of  the  heathen  philosophers,  and 
the  nature  of  man. 

1.  Instead  of  man  acquiring  the  power  or  the  dis 
position,  as  the  race  became  older,  to  destroy  idolatry 
— idolatry,  from  its  first  inception  in  the  world,  gain 
ed  power  to  destroy  him.  Amid  all  the  mutations 
of  society,  from  barbarous  to  civilized  ;  and  amid  all 
the  conflicts  of  nations,  and  the  changes  of  dynas 
ties  and  forms  of  government,  from  the  first  historic 
notices  which  we  have  of  the  human  family  down 
to  the  era  of  Christ,  idolatry  constantly  became  more 
evil  in  its  character  and  more  extended  in  its  influ 
ence.  It  is  well  ascertained  that  the  first  objects  of 
idolatrous  homage  were  few  and  simple,  and  the 
worship  of  the  earliest  ages  comparatively  pure. 
Man  fell  into  this  moral  debasement  but  one  step 
at  a  time.  The  sun,  moon,  stars,  and  other  con 
spicuous  objects  of  creative  power  and  wisdom,  De 
ceived  the  first  idolatrous  homage.  Afterwards  a 


46  PHILOSOPHY      OP      THE 

divinity  was  supposed  to  reside  in  other  objects, 
especially  in  those  men,  and  beasts,  and  things, 
which  were  instrumental  in  conferring  particular 
benefits  on  tribes  or  nations  of  men.  And,  finally, 
images  of  those  objects  were  formed  and  worship 
ped.  Images,  which  subsequently  became  innu- 
merab.e,  were  not  so  in  the  earliest  historic  ages. 
In  some  nations  they  were  not  allowed  until  after 
the  era  of  the  foundation  of  Rome.*  As  the  nations 
grew  older,  images,  which  were  at  the  first  but  few 
and  clothed  with  drapery,  became  more  numerous, 
and  were  presented  before  the  worshippers  in  a  state 
of  nudity,  and  in  the  most  obscene  attitudes.  And, 
as  has  been  before  stated,  their  character,  from  being 
comparatively  innoxious,  became,  without  excep 
tion,  demoralizing  in  the  extreme. 

2.  During  the  Augustan  age  of  Rome,  and  the 
age  of  Pericles  and  Alcibiades  in  Greece — those 
periods  when  the  mind  had  attained  the  highest 
elevation  ever  known  among  heathen  nations— the 
mass  of  the  people  were  more  idolatrous  in  their 
habits,  and  consequently  more  corrupt  in  their 
hearts,  than  ever  before.  The  abominations  of 
idol-worship,  of  the  mysteries,  and  of  lewdness,  in 
forms  too  vile  to  name,  were  rife  throughout  the 

'  O 

country  and  the  villages,  and  had  their  foci  in  the 
capitols  of  Greece  and  Rome.  Jahn  says,  in  rela 
tion  to  this  period.  "  deities  increased  in  number, 

*  Plutarch  sa)  •  that  Nurna  forbade  the  Romans  to  make  statues 
of  ti  eir  gods. 


PLAN      OF      SALVATION.  47 

and  the  apotheosis  of  vicious  emperors  was  not  un- 
frequent.  Their  philosophers,  indeed,  disputed 
with  much  subtlety  respecting  the  architect  of  the 
universe,  but  they  knew  nothing  about  the  Creator 
he  holy  and  almighty  judge  of  men." 

Some  of  the  more  intelligent  of  the  philosophers, 
perceiving  the  evil  of  the  prevailing  idolatry,  de 
sired  to  refine  the  grossness  of  the  popular  faith. 
They  taught  that  the  facts  believed  concerning  the 
gods  were  allegories.  Some  endeavored  to  iden 
tify  the  character  of  some  of  their  deities  with  the 
natural  virtues  ;  while  many  of  them  became  skep 
tical  concerning  the  existence  of  the  gods  and  of  a 
future  state.  Those  were,  however,  but  isolated 
exceptions  to  the  mass  of  mankind.  And,  had  their 
views  been  adopted  by  others,  they  would  only  have 
modified,  not  remedied  the  evil.  But  a  contempo 
rary  writer  shows  how  entirely  unavailing  even  to 
modify  the  evil,  was  the  teaching  of  the  philosophers. 
Dionysius  of  Hallicarnassus  says,  "  there  are  only  a 
few  who  have  become  masters  of  this  philosophy. 
On  the  other  hand,  the  great  and  unphilosophic 
mass  are  accustomed  to  receive  these  narratives 
rather  in  their  worst  sense,  and  to  learn  one  of  these 
two  things,  either  to  despise  the  gods  as  beings  who 
wallow  Li  the  grossest  licentiousness,  or  not  to  re 
strain  themselves  even  from  what  is  most  abomina 
ble  arid  abandoned,  when  they  see  that  the  gods  do 
the  same."  Cicero,  in  one  sentence,  as  given  by 
Tholuck,  notices  both  the  evil  and  its  cause  ;  con- 


48  PHILOSOPHY      OF      THE 

firming,  in  direct  language,  the  preceding  views. 
"  Instead,"  says  he,  "of  the  transfer  to  man  of  that 
which  is  divine,  they  transferred  human  sins  to  the 
gods,  and  then  experienced  again  the  necessary  re 
action."  Such,  then,  is  the  testimony  of  the  philo 
sophers  in  relation  to  the  idolatry  of  their  times.  A 
few  gifted  individuals  obtained  sufficient  light  to  see 
the  moral  evil  in  which  men  were  involved,  but 
they  had  neither  wisdom  to  devise  a  remedy,  nor 
power  to  arrest  the  progress  of  the  moral  pestilence 
that  was  corrupting  the  noble  faculties  of  the  hu 
man  soul. 

3.  It  was  impossible,  from  the  nature  of  man, 
that  he  should  extricate  himself  from  the  corrupt 
ing  influence  of  idolatry.  In  this  place  we  wish  to 
state  a  principle  which  should  be  kept  in  view 
throughout  the  following  discussion  :  —  If  man 
were  ever  redeemed  from  idolatrous  worship,  his 
redemption  would  have  to  be  accomplished  by 
means  and  instrumentalities  adapted  to  his  na 
ture  and  the  circumstances  in  which  he  existed. 
If  the  faculties  of  lis  nature  were  changed,  he  would 
not  be  man.  If  his  temporal  condition  were  chang 
ed,  different  means  would  be  necessary  —  If,  there 
fore,  man,  as  man,  in  his  present  condition,  were  to 
be  recovered,  the  means  of  recovery,  whether  insti 
tuted  by  God  or  man,  must  be  adapted  to  his  nature 
and  his  circumstances. 

The  only  way,  then,  in  which  relief  was  possi 
ble  for  man  was,  that  an  object  of  worship  should 


PLAN      OF      SALVATION.  49 

be  placed  before  the  mind  directly  opposite  in  moral 
character  to  those  he  had  before  adored.  If  his 
heart  was  ever  purified,  it  must  be  by  tearing  his 
affections  from  his  gods,  and  fixing  them  upon  a 
righteous  and  holy  being  as  the  proper  object  of  his 
homage.  But,  for  man  to  form  such  an  object  was 
plainly  impossible.  He  could  not  transfer  a  better 
character  to  his  gods  than  he  himself  possessed. 
Man  could  not  "bring  a  pure  thing  out  of  an  im 
pure."  The  effect  could  not  rise  higher  in  moral 
purity  than  the  cause.  Human  nature,  in  the  ma 
turity  of  its  faculties,  all  agree,  is  imperfect  and  self 
ish  ;  arid,  for  an  imperfect  and  selfish  being  to  ori 
ginate  a  perfect  and  holy  character,  deify  it,  and 
worship  it,  is  to  suppose  what  is  contrary  to  the 
nature  of  things.  The  thought  of  the  eloquent  and 
philosophic  Cicero  expresses  all  that  man  could  do. 
He  could  transfer  his  own  imperfect  attributes  to  the 
gods,  and,  by  worshipping  a  being  characterized  by 
these  imperfections,  he  would  receive  in  himself  the 
reaction  of  his  own  depravity. 

But,  if  some  men  had  had  the  power  and  the 
disposition  to  form  for  the  world  a  perfectly  holy 
object  of  worship,  still  the  great  difficulty,  as  we 
have  seen  in  the  case  of  the  philosophers,  would 
have  remained,  that  is,  a  want  of  the  necessary 
power,  to  arrest  the  progress  of  idolatry  and  sub 
stitute  the  better  worship.  To  doubt  the  truth  of 
the  prevailing  idolatry  was  all  that  men,  at  the 
highest  intellectual  attainment  ever  acquired  in 
5 


50  PHILOSOPHY      OF      THE 

heathen  countries,  could  do.  And,  if  they  had  had 
power  to  convey  their  doubts  to  all  minds  in  all  the 
world,  it  would  only  have  been  to  place  mankind  in 
the  chaotic  darkness  of  atheism,  and  leave  them  to 
be  led  again  by  their  instincts  into  the  abomina 
tions  of  imperfect  and  impure  worship. 

The  testimony,  then,  is  conclusive,  from  the  his 
tory  of  idolatry,  that  the  evil  became  greater  every 
age — from  the  statements  of  the  wisest  of  the  hea 
then,  that  they  had  no  power  to  arrest  its  progress— 
and  from  the  nature  of  man,  that  it  was  not  possi 
ble  for  him  to  relieve  himself  from  the  corrupting 
influence  of  idolatry,  in  which  he  had  become  in 
volved. 

From  the  foregoing  facts  and  reasonings,  it  is 
plain,  that  the  high  born  faculties  of  the  human 
soul  must  have  been  blighted  forever,  by  a  corrupt 
ing  worship,  unless  two  things  were  accomplished ; 
neither  of  which  it  was  in  the  power  of  human  na 
ture  to  effect :  and,  yet,  both  of  which  were  essen 
tially  necessary  to  accomplish  the  elevation  of  man 
from  the  pit  into  which  he  had  fallen. 

The  first  thing  necessary  to  be  accomplished  was 
that  a  pure  object  of  worship  should  be  placed 
before  the  eye  of  the  soul.  Purity  of  heart  and  con 
science  would  be  necessary  in  the  object  of  worship, 
otherwise,  the  heart  and  conscience  of  the  worship 
per  would  not  be  purified.  But,  if  an  object  were 
presented,  whose  nature  was  infinitely  opposed  to 
sin — to  all  defilement,  both  physical  and  spiritual — 


PLAN      OF      SALVATION.  51 

and  who  revealed,  in  his  example,  and  by  his  pre 
cepts,  a  perfect  standard  to  govern  the  life  of  man 
under  the  circumstances  in  which  he  was  placed, 
then  man's  mind  would  be  enlightened,  his  con 
science  rectified,  and  the  hard  and  corrupt  feelings 
of  his  heart  softened  and  purified,  by  assimilation  to 
the  object  of  his  worship : — As,  according  to  the 
nature  of  things,  an  unholy  object  of  worship  would 
necessarily  degrade  and  corrupt  the  human  soul ;  so 
on  the  contrary,  a  holy  object  worshipped,  would 
necessarily  elevate  and  purify  the  nature  of  man. 

The  second  necessary  thing  in  order  to  man's  re 
demption  was,  that  when  a  holy  object  of  worship 
was  revealed,  the  revelation  should  be  accompanied 
with  sufficient  power  to  influence  men  to  forsake 
their  former  worship,  and  to  worship  the  holy  ob 
ject  made  known  to  them.  The  presentation  of  a 
new  and  pure  object,  would  not  cause  men  to  turn 
from  their  former  opinions  and  practices,  and  be 
come  directly  opposed  in  heart  to  what  they  had 
formerly  loved.  A  display  of  power  would  be 
necessary,  sufficient  to  overcome  their  former  faith 
and  their  present  fears,  and  to  detach  their  affections 
from  idols,  and  fix  them  upon  the  proper  object  of 
human  homage. 

It  follows,  then,  that  man  must  remain  a  corrupt 
idolater  forever,  unless  God  interpose  in  his  behalf. 
The  question  whether  he  would  thus  interpose,  in 
the  only  way  possible,  to  save  the  race  from  moral 
death,  depends  entirely  upon  the  benevolence  of 


52  PHILOSOPHY     OF      THE 

his  nature.  The  question  whether  he  has  done  so 
may  be  answered  by  enquiring1,  whether  any  sys 
tem  of  means  has  been  instituted  in  the  world,  char 
acterized  by  sufficient  power  to  destroy  idolatry — 
revealing  at  the 'Same  time  a  holy  object  of  worship 
— and  this  revelation  being  accompanied  by  means 
and  influences  so  adapted  to  man's  nature  as  to  se 
cure  the  result. 

To  this  inquiry  the  future  pages  of  this  volume 
will  be  devoted.  The  inquiry  is  not  primarily  con 
cerning  the  truth  of  the  Bible ;  but  concerning  the 
only  religion  possible  for  mankind,  and  the  only 
means  by  which  such  religion  could  be  given  con 
sistently  with  man's  nature  and  circumstances. 


PLAN      OF      SALVATION.  53 


CHAPTER  II. 

CONCERNING     THE     DESIGN     AND     NECESSITY     OF 
THE     BONDAGE    IN    EGYPT. 

THERE  are  certain  bonds  of  union,  and  sources 
of  sympathy,  by  which  the  minds  of  a  whole  peo 
ple  may  be  united  into  one  common  mind  :  so  much 
so,  that  all  hearts  in  the  nation  will  be  affected  by 
the  same  subjects,  and  all  minds  moved  by  the 
same  motives.  Any  cause  which  creates  a  common 
interest  and  a  common  feeling,  common  biasses  and 
common  hopes,  in  the  individual  minds  which  com 
pose  a  nation,  has  a  tendency  to  unite  them  in  this 
manner. 

Some  of  the  causes  which  have  more  power  than 
any  others  to  bind  men,  as  it  were  into  a  common 
being,  are  the  following  :  -The  natural  tie  of  con 
sanguinity,  or  a  common  parentage,  is  a  strong  bond 
of  affiliation  among  men.  And  there  are  otheis, 
which,  in  some  cases,  seem  to  be  even  stronger  than 
this  :  among  these  may  be  named  a  common  inter 
est  ;  a  common  religion ;  and  a  common  fellow 
ship  in  suffering  and  deliverance.  Any  circum 
stance  which  educes  the  susceptibilities  of  the  mind 
and  twines  them  together,  or  around  a  common  ob 
ject—any  event  in  which  the  interest,  the  feelings 


54  PHILOSOPHY       OF      THE 

the  safety,  or  the  reputation  of  any  people  is  invol 
ved,  causes  them  to  be  more  closely  allied  to  each 
other  in  social  and  civil  compact. 

The  more  firmly  a  people  are  bound  together  by 
these  ties  of  union,  the  more  strength  they  will  pos 
sess  to  resist  opposing  interests  and  opinions  from 
without ;  while,  at  the  same  time,  every  thing  na 
tional,  or  peculiar  to  them  as  a  people,  will  be  cher 
ished  with  warmer  and  more  tenacious  attachment. 

From  the  operation  of  this  principle  originates 
the  maxim  "  Union  is  strength  :"  and  whether  the 
conflict  be  mental  or  physical,  the  people  who  are 
united  together  by  the  most  numerous  and  powerful 
sympathies,  will  oppose  the  strongest  and  the  long 
est  resistance  to  the  innovations  of  external  forces. 
On  the  contrary,  if  the  bonds  of  moral  union  are 
few  and  easily  sundered,  the  strength  of  the  nation 
is  soon  broken,  and  the  fragments  easily  repelled 
from  each  other. 

According  to  this  principle,  in  all  cases  in  which 
a  whole  nation  are  to  be  instructed ;  or  prepared 
for  offence  and  defence  ;  or  in  any  wise  fitted  to  be 
acted  upon,  or  to  act  as  a  nation,  it  would  be  neces 
sary  that  the  bonds  of  national  union  should  be 
numerous  and  strong ;  and  that  as  far  as  possible  a 
perfect  oneness  of  interest  and  feeling  should  pervade 
the  nation. 

S :  long  as  the  human  mind  and  human  circum 
stances  continue  what  they  are,  no  power  in  heaven 
or  on  earth  could  unite  a  people  together,  except  by 


PLAN    OF     SALVATION.  55 

the  same  or  similar  means  as  have  been  stated.  If, 
therefore,  God  designed  to  form  a  nation,  either  to 
be  acted  upon  or  to  act  as  a  nation,  he  would  put  in 
operation  those  agencies  which  would  bind  them 
firmly  and  permanently  into  one  mass. 

Now,  mark  the  application  of  these  deductions 
to  the  case  of  the  Israelites.  About  the  period  when 
the  corruptions  of  idolatry  were  becoming  generally 
prevalent,  Abraham,  the  Bible  record  states,  was 
extricated  by  divine  interposition.  He  was  assured 
that  his  descendants  should  suffer  a  long  bondage, 
and  afterwards  become  a  numerous  nation.  Abra 
ham  was  their  common  ancestor,  one  whom  they 
remembered  with  reverence  and  pride  ;  and  each 
individual  felt  himself  honored  by  the  fact  that  the 
blood  of  the  "  Father  of  the  faithful"  circled  in  his 
veins.  The  tie  of  consanguinity  in  their  case  was 
bound  in  the  strongest  manner,  and  encircled  the 
whole  nation.  In  Egypt  their  circumstances  and 
employments  were  the  same  ;  and  in  the  endurance 
of  a  protracted  and  most  galling  bondage  they  had 
a  common  lot.  Their  liberation  was  likewise  a 
national  deliverance,  which  affected  alike  the  whole 
people;  the  anniversary  of  which  was  celebrated 
by  distant  posterity  with  strong  and  peculiar  national 
enthusiasm. 

Now,  it  has  been  said,  that  the  events  of  our  colo 
nial  servitude,  and  the  achievement  of  American 
independence,  are  points  in  our  history,  which  will 
ever  operate  upon  our  national  character,  impress- 


56  PHILOSOPHY       OF      THE 

ing  ciear  views  of  the  great  principles  of  Republi 
canism,  and  uniting  all  hearts  in  support  of  those 
principles  : —how  much  more  affecting  and  indeli 
ble,  then,  was  the  impress  made  upon  the  national 
neart  of  the  Israelites  by  their  bondage  and  deliver 
ance  !  They  were  bound  by  blood,  by  interest, 
feeling,  hopes,  fears,  by  bondage  and  by  faith. 

And  how  firmly  did  these  providences  weave  into 
one  web  the  sympathies  and  views  of  the  Jewish 
people.  It  is  a  fact  which  is  the  miracle  of  history; 
and  the  wonder  of  the  world,  that  the  ties  which 
unite  this  people  seem  to  be  indissoluble.  While 
other  nations  have  risen  and  reigned  and  fallen ; 
while  the  ties  which  united  them  have  been  sun 
dered,  and  their  fragments  lost  amid  earth's  teeming 
population,  the  stock  of  Abraham  endures,  like  an 
incorruptible  monument  of  gold,  undestroyed  by  the 
attrition  of  the  waves  of  time,  which  have  dashed  in 
pieces  and  washed  away  other  nations,  whose  origin 
was  but  yesterday,  compared  with  this  ancient  and 
wonderful  people. 

In  this  manner  was  this  nation  prepared  for  pecu 
liar  duties,  and  to  discharge  those  duties  under 
peculiar  circumstances.  Many  of  the  nations  by 
which  they  were  surrounded  were  more  powerful 
than  themselves ;  all  were  warlike ;  and  each  had 
its  peculiar  system  of  idolatry,  which  corrupted  all 
hearts  that  came  within  its  influence.  Hence  the 
necessity  that  th.s  people  should  be  so  united  to 
gether  as  to  resist  the  power  and  contagious  exam- 


PLAN      OF      SALVATION.  57 

p!e  of  surrounding  nations,  while  they  were  fitted  to 
receive  and  preserve  a  peculiar  national  character, 
civil  polity,  and  religious  doctrines ;  of  all  which 
thev  were  to  be  the  conservators  amid  surrounding 
arid  opposing  heathenism,  for  many  ages. 

Other  items  might  be  added  to  the  induction 
which  would  make  the  design,  if  possible,  more  ap 
parent.  If  the  Jews  were  to  be  the  recipients  of 
new  instruction — to  obey  new  laws,  and  to  sustain 
new  institutions,  it  would  be  desirable  that  their 
minds,  so  far  as  possible,  should  be  in  the  condition 
of  new  material,  occupied  by  little  previous  know 
ledge,  and  by  no  national  prejudices  against  or  in 
favor  of  govermental  forms  and  systems.  Now, 
in  the  case  of  the  Jews,  the  habit  of  obedience  had 
been  acquired.  They  had  no  national  predilections 
or  prejudices  arising  from  past  experience.  In  rela 
tion  to  knowledge  of  any  kind,  their  mind  was 
almost  a  tabula  rasa.  They  were  as  new  mate 
rial  prepared  to  receive  the  moulding  of  a  master 
hand,  and  the  impress  of  a  governing  mind. 

Now,  as  this  discipline  of  the  descendants  of 
Abraham,  was  the  result  of  a  long  concatenation 
of  events,  and  could  not  have  been  designed  by 
themselves  to  accomplish  the  necessary  end  ;  and 
as  the  whole  chain  of  events  was  connected  together 
and  perfectly  adapted,  in  accordance  with  the  na 
ture  of  things,  to  produce  the  specific  purpose  which 
was  accomplished  by  them,  it  follows  as  the  only 
rational  conclusion,  First,  that  the  overruling  intel- 


58  PHILOSOPHY      OF      THE 

igence  of  God  was  employed  in  thus  preparing 
material  for  a  purer  religious  worship  than  the 
world  then  enjoyed ;  arid.  Second,  that  a  nation 
could  have  been  so  prepared  by  no  other  agent 
and  in  no  other  way. 


PLAN      OF      SALVATION. 


CHAPTER  III. 

CONCERNING  MIRACLES  —  PARTICULARLY  THE 
MIRACLES  WHICH  ACCOMPANIED  THE  DELIV 
ERANCE  OF  THE  ISRAELITES  FROM  BONDAGE 
IN  EGYPT. 

THERE  has  been  so  much  fa.se  philosophy  writ 
ten  concerning  the  subject  of  miracles,  that  it  is  diffi 
cult  for  those  conversant  with  the  speculations  of 
writers  upon  this  subject,  to  divest  their  minds  suf 
ficiently  of  preformed  biasscs,  to  examine  candidly 
the  simple  and  natural  principles  upon  which  is 
based  the  evidence  and  necessity  of  miraculous 
interposition. 

The  following  statement  is  true  beyond  controver 
sy — Man  cannot,  in  the  present  constitution  of  his 
mind,  believe  that  religion  has  a  divine  origin, 
unless  it  be  accompanied  with  miracles.  The 
necessary  inference  of  the  mind  is,  that  if  an  In 
finite  Being  acts,  his  acts  will  be  superhuman  in 
their  character  ;  because  the  effect,  reason  dictates, 
will  be  characterized  by  the  nature  of  its  cause. 
Man  has  the  same  reason  to  expect  that  God  will 
perform  acts  above  human  power  and  knowledge, 
that  he  has  to  suppose  the  inferior  orders  of  animals 
will,  in  their  actions,  sink  below  the  power  and 


60  PHILOSOPHY      OF      THE 

wisdom  which  characterizes  human  nature.  For, 
as  it  is  natural  for  man  to  perform  acts  superior  to 
the  power  and  knowledge  of  the  animals  beneath 
him,  so,  reason  affirms,  that  it  is  natural  for  God 
to  devel  ~>pe  his  power  by  means,  and  in  ways,  above 
the  skiL  and  ability  of  mortals.  Hence,  if  God 
manifest  himself  at  all — unless,  in  accommodation 
to  the  capacities  of  men,  he  should  constrain  his 
manifestations  within  the  compass  of  human  ability 
— every  act  of  God's  immediate  power  would,  to 
human  capacity,  be  a  miracle.  But,  if  God  were 
to  constrain  all  his  acts  within  the  limits  of  human 
means  and  agencies,  it  would  be  impossible  for  man 
to  discriminate  between  the  acts  of  the  Godhead  and 
the  acts  of  the  manhood.  And  man,  if  he  consid 
ered  acts  of  a  divine  origin,  which  were  plainly 
within  the  compass  of  human  ability,  would  violate 
his  own  reason. 

Suppose,  for  illustration,  that  God  desired  to 
reveal  a  religion  to  men,  and  wished  them  to  re 
cognize  his  character  and  his  benevolence  in  giving 
that  revelation.  Suppose,  further,  that  God  should 
give  such  a  revelation,  and  that  every  appearance 
and  every  act  connected  with  its  introduction,  was 
characterized  by  nothing  superior  to  human  power  : 
Could  any  rational  mind  on  earth  believe  that  such 
a  system  of  religion  came  from  God  ?  Impossible  ! 
A  man  could  as  easily  be  made  to  believe  that  his 
own  child,  who  possessed  his  own  lineaments,  and 
bis  own  nature,  belonged  to  some  other  world,  and 


PLAN    OF     SALVATION.  61 

some  other  order  of  the  creation.  It  would  not  be 
possible  for  God  to  convince  men,  that  a  religion 
was  from  heaven,  unless  it  was  accompanied  with 
the  marks  of  divine  power. 

Suppose  again,  that  some  individual  were  to  ap 
pear  either  in  the  heathen  or  Christian  world — he 
claimed  to  be  a  teacher  sent  from  God,  yet  aspired 
to  the  performance  of  no  miracles.  He  assumed  to 
do  nothing  superior  to  the  wisdom  and  ability  of 
other  men.  Such  an  individual,  although  he  might 
s  icceed  in  gaining  proselytes  to  some  particular 
view  of  a  religion  already  believed,  yet  he  could 
never  make  men  believe  that  he  had  a  special  com 
mission  from  God  to  establish  a  new  religion,  for 
the  simple  reason  that  he  had  no  grounds  more 
than  his  fellows,  to  support  his  claims  as  an  agent 
of  the  Almighty.  But  if  he  could  convince  a  single 
individual  that  he  had  wrought  a  miracle,  or  that 
he  had  power  to  do  so,  that  moment  his  claims 
would  be  established,  in  that  mind,  as  a  commis 
sioned  agent  from  heaven.  So  certainly,  and  so  in 
tuitively,  do  the  minds  of  men  revere  and  expect 
miracles  as  the  credentials  of  the  Divine  presence. 

This  demand  of  the  mind  for  miracles,  as  testi 
mony  of  the  divine  presence  and  power,  is  intuitive 
with  all  men ;  and  those  very  individuals  who 
have  doubted  the  existence  or  necessity  of  miracles, 
should  they  examine  their  own  convictions  on  this 
subject,  would  see  that  by  an  absolute  necessity,  if 
they  desired  to  give  the  world  a  system  of  religion, 
6 


62  PHILOSOPHY     OF      THE 

whether  truth  or  imposture,  in  order  to  make  men 
receive  it  as  of  divine  authority,  they  must  work 
miracles  to  attest  its  truth,  or  make  men  believe  that 
they  did  so.  Men  can  produce  doubt  of  a  revelation 
in  no  way  until  they  have  destroyed  the  evidence 
of  its  miracles  ;  nor  can  faith  be  produced  in  the 
Divine  origin  of  a  religion  until  the  evidence  of 
miracles  is  supplied. 

The  conviction  that  miracles  are  the  true  attesta 
tion  of  immediate  Divine  agency,  is  so  constitu 
tional  (allow  the  expression)  with  the  reason,  that 
so  soon  as  men  persuade  themselves  they  are  the 
special  agents  of  God,  in  propagating  some  particu 
lar  truth  in  the  world,  they  adopt  likewise  the  belief 
that  they  have  ability  to  work  miracles.  There 
have  been  many  sincere  enthusiasts,  who  believed 
that  they  were  special  agents  of  heaven,  and  in  such 
cases  the  conviction  of  their  own  miraculous  pow 
ers  arises  as  a  necessary  concomitant  of  the  other 
opinion.  Among  such,  in  modern  times,  may  be 
instanced  Immanuel  Swedenbourg,  and  Irvine,  the 
Scotch  preacher.  Imposters  also,  perceiving  that 
miracles  were  necessary  in  order  that  the  human 
mind  should  receive  a  religion  as  divine,  have  in- 

O  ' 

variably  claimed  miraculous  powers.  Such  in 
stances  recur  constantly  from  the  days  of  Elymas 
down  to  the  Mormon,  Joseph  Smith. 

All  the  multitude  of  false  religions  that  have  been 
believed  since  the  world  began,  have  been  intro 
duced  by  the  power  of  this  principle.  MIRACLES 


PLAN     OF     SALVATION.  63 

BELIEVED,  lie  at  the  foundation  of  al.  religions 
which  men  have  ever  received  as  of  Divine  origin. 
No  matter  how  degrading  or  repulsive  to  reason  in 
other  respects,  the  fact  of  its  establishment  and  pro 
pagation  grows  out  of  the  belief  of  men  that  miracu 
lous  agency  lies  at  the  bottom.  This  belief  will 
give  currency  to  any  system  however  absurd,  and 
without  it,  no  system  can  be  established  in  the 
minds  of  men,  however  high  and  holy  may  be  its 
origin  and  its  design. 

Such,  then,  is  the  constitution  which  the  Maker 
has  given  to  the  mind.  Whether  the  conviction  be 
an  intuition  or  an  induction  of  the  reason,  God  is 
the  primary  cause  of  its  existence  ;  and  its  existence 
puts  it  out  of  the  power  of  man  to  receive  a  revela 
tion  from  God  himself,  unless  accompanied  with 
miraculous  manifestations.  If,  therefore,  God  ever 
gave  a  revelation  to  man,  it  was  necessarily  accom 
panied  with  miracles,  and  with  miracles  of  such  a 
nature  as  would  clearly  distinguish  the  Divine  char 
acter  and  the  Divine  authority  of  the  dispensation. 

The  whole  fullness  and  force  of  these  deductions 
apply  to  the  case  of  the  Israelites.  The  laws  of 
their  mind  not  only  demanded  miracles  as  an  attes 
tation  of  Divine  interposition  ;  but  at  that  time,  the 
belief  existed  in  their  minds,  that  miracles  were 
constantly  performed.  Although  they  remembered 
the  God  of  Abraham,  Isaac  and  Jacob,  yet  they 
likewise,  as  subsequent  facts  clearly  attested,  be 
lieved  that  the  idols  of  Egypt  possessed  the  attri- 


64  PHILOSOPHY       OF     THE 

butes  of  divinity.  The  belief  in  a  plurality  of  gods 
was  then  common  to  all  nations.  And  although 
this  error  was  corrected,  and  perhaps  entirely  re 
moved,  by  succeeding  providences  and  instructions, 
from  the  minds  of  the  Jews ;  yet,  before  the  mira 
cles  in  Egypt,  while  the  God  of  Abraham  was,  per 
haps,  in  most  cases  acknowledged  as  their  God,  th<s 
idols  of  Egypt  were  acknowledged  as  the  gods  of 
the  Egyptians,  and  probably  worshipped  as  the  di 
vinities  who  had  power  to  dispense  good  and  evil 
to  all  the  inhabitants  of  that  land.  And  in  common 
with  all  Egypt,  they,  no  doubt,  believed  that  the 
acts  of  jugglery,  in  which  the  magicians,  or  priests 
of  Egypt  had  made  astonishing  proficiency,  were 
actual  miracles,  exhibiting  the  power  of  their  idols 
and  the  authority  of  the  priests  to  act  in  their  name 
In  view,  therefore  of  existing  circumstances,  two 
things  were  necessary,  on  the  part  of  God,*  in  order 
to  give  any  revelation  to  the  Israelites  : — First,  that 
He  should  manifest  himself  by  miracles,  and — 
Second,  that  those  miracles  should  be  of  such  a 
character,  as  evidently  to  distinguish  them  from 
the  jugglery  of  the  magicians,  and  to  convince  all 
observers  of  the  existence  and  omnipotence  of  the 
true  God,  in  contradistinction  from  the  objects  of 
idolatrous  worship.  Unless  these  two  things  were 
done,  it  would  have  been  impossible  for  the  Israel- 

*  When  we  speak  of  a  thing  as  necessary  on  the  part  of  God, 
it  is  said,  not  in  view  of  God's  attribut  *s,  but  in  view  of  man's 
nature  and  circumstances. 


PLAN      OP      SALVATION.  65 

ites  to  have  recognized  JEHOVAH  as  the  only  living 
and  true  GOD. 

It  follows,  then,  that  by  the  miracles  which  God 
wrought,  by  the  hand  of  Moses,  he  pursued  the  only 
way  that  was  possible  to  give  a  revelation  in  which 
his  presence  and  power  would  be  recognized.  Tho. 
only  point  of  inquiry  remaining  is,  Were  the  mira 
cles  of  such  a  character,  and  performed  in  such  a 
manner,  as  to  remove  false  views  from  the  minds 
of  the  Israelites,  and  introduce  right  views  concern 
ing  the  true  God,  and  the  non-existence  of  factitious 
objects  of  worship  ? 

With  this  point  in  view,  the  design  in  the  man 
agement  and  character  of  the  miracles  in  Egypt  is 
interesting  and  obvious.  Notice,  first,  the  whole 
strength  of  the  magicians'  skill  was  brought  out  and 
measured  with  that  of  the  miraculous  power  exerted 
through  Moses,  If  this  had  not  been  done,  the 
idea  would  have  remained  in  the  minds  of  the  peo 
ple,  that  although  Moses  wielded  a  mighty  miracu 
lous  power,  it  might  be  derived  from  the  Egyptian 
gods,  or  if  it  was  not  thus  derived,  they  might  tfave 
supposed,  that  if  the  priests  of  those  idols  were 
summoned,  they  could  contravene  or  arrest  the 
power  vested  in  Moses  by  Jehovah.  But  now,  the 
Magicians  appearing  in  the  name  of  their  gods,  the 
power  of  Moses  was  seen  to  be  not  only  superior  to 
their  sorceries,  but  hostile  to  them  and  their  idola 
trous  worship. 

Notice,   second,  the  design  and  adaptedness  of 
6* 


66 


PHILOSOPHY       OF      THE 


the  miracles,  not  only  to  distinguish  the  power  of 
the  true  God,  but  to  destroy  the  confidence  placed 
in  the  protection  and  power  of  the  idols. 

The  first  miracle,  while  it  authenticated  the  mis 
sion  of  Moses,  destroyed  the  serpents,  which  among 
the  Egyptians  were  objects  of  worship.  Thus  evin 
cing,  in  the  outset,  that  their  gods  could  neither  help 
the  people,  nor  save  themselves. 

The  second  miracle  was  directed  against  the  rivei 
Nile,  another  object  which  they  regarded  with  re 
ligious  reverence.  This  river  they  held  sacred,  as 
the  Hindoos  do  the  Ganges ;  and  even  the  fish  in 
.ts  waters  they  revered  as  objects  of  worship.  They 
drank  the  water  with  reverence  and  delight;  and 
supposed  that  a  divine  efficacy  dwelt  in  its  waves 
to  heal  diseases  of  the  body.  The  water  of  this 
their  cherished  object  of  idolatrous  homage  was 
transmuted  to  blood  ;  and  its  finny  idols  became  a 
mass  of  putridity. 

The  third  miracle  was  directed  to  the  accom 
plishment  of  the  same  end — the  destruction  of  faith 
in  fhe  river  as  an  object  of  worship.  The  waters 
of  the  Nile  were  caused  to  send  forth  legions  of 
frogs,  which  infested  the  whole  land,  and  became 
a  nuisance  and  a  torment  to  the  people.  Thus 
their  idol,  by  the  power  of  the  true  God  was  pollu 
ted,  and  turned  into  a  source  of  pollution  to  its 
worshippers. 

By  the  fourth  miracle  of  a  series  constantly  in 
creasing  in  power  and  severity,  lice  came  upon  man 


PLAN    OF     SALVATION 


67 


and  beast  throughout  the  land.  "  Now  if  it  be  re 
membered,"  says  Glieg,  "that  no  one  could  approach 
the  altars  of  Egypt  upon  whom  so  impure  an  insect 
harbored ;  and  that  the  priests,  to  guard  against  the 
slightest  risk  of  contamination,  wore  only  linen  gar 
ments,  and  shaved  their  heads  and  bodies  every 
day,*  the  severity  of  this  miracle,  as  a  judgment 
upon  Egyptian  idolatry  may  be  imagined.  Whilst 
it  lasted,  no  act  of  worship  could  be  performed,  and 
so  keenly  was  this  felt  that  the  very  magicians  ex 
claimed — "  this  is  the  ringer  of  God." 

The  fifth  miracle  was  designed  to  destroy  the 
trust  of  the  people  in  Beelzebub,  or  the  Fly-god,  who 
was  reverenced  as  their  protector  from  visitations 
of  swarms  of  ravenous  flies,  which  infested  the 
land,  generally  about  the  time  of  the  dog  days,  and 
removed  only,  as  they  supposed,  at  the  will  of  this 
idol.  The  miracle  now  wrought  by  Moses,  evinced 
the  impotence  of  Beelzebub,  and  caused  the  people 
to  look  elsewhere  for  relief  from  the  fearful  visita 
tion  under  which  they  were  suffering. 

The  sixth  miracle  which  destroyed  the  cattle, 
excepting  those  of  the  Israelites,  was  aimed  at  the 
destruction  of  the  entire  system  of  brute  worship. 
This  system,  degrading  and  bestial  as  it  was,  had 
become  a  monster  of  many  heads  in  Egypt.  They 
had  their  sacred  bull,  and  ram,  and  heifer,  and  goat, 
md  many  others,  all  of  which  were  destroyed  by 

*  Every  third  day  according  to  Herodotus. 


6S  PHILOSOPHY     OF      THE 

the  agency  of  the  God  of  Moses.  Thus  by  one  act 
of  power,  Jehovah  manifested  his  own  supremacy, 
and  destroyed  the  very  existence  of  their  brute  idols. 

Of  the  peculiar  fitness  of  the  sixth  plague  (the 
seventh  miracle)  says  the  writer  before  quoted,  the 
reader  will  receive  a  better  impression,  when  he  is 
reminded  that  in  Egypt  there  were  several  altars 
upon  which  human  sacrifices  were  occasionally  of 
fered,  when  they  desired  to  propitiate  Typhon,  or 
the  Evil  Principle.  These  victims  being  burned 
alive,  their  ashes  were  gathered  together  by  the  offi 
ciating  priests,  and  thrown  up  into  the  air,  in  order 
that  evil  might  be  averted  •  from  every  place  to 
which  an  atom  of  the  ashes  was  wafted.  By  the  di 
rection  of  Jehovah,  Moses  took  a  handful  of  ashes 
from  the  furnace,  (which  very  probably,  the  Egyp 
tians  at  this  time  had  frequently  used  to  turn  aside 
the  plagues  with  which  they  were  smitten)  and  he 
cast  it  into  the  air,  as  they  were  accustomed  to  do ; 
and  instead  of  averting  evil,  boils  and  blains  fell 
upon  all  the  people  of  the  land.  Neither  king,  nor 
priest,  nor  people,  escaped.  Thus  the  bloody  rites 
of  Typhon  became  a  curse  to  the  idolaters— the  su 
premacy  of  Jehovah  was  affirmed  ;  and  the  deliver 
ance  of  the  Israelites  insisted  upon. 

The  ninth  miracle  was  directed  against  the  wor 
ship  of  Serapis,  whose  peculiar  office  was  supposed 
to  be  to  protect  the  country  from  locusts.  At  pe 
riods  these  destructive  insects  came  in  clouds  upon 
the  land,  and  like  an  overshadowing  curse  they 


PLAN      OF      SALVATION.  69 

blighted  the  fruits  of  the  field  and  the  verdure  of 
the  forest.  At  the  command  of  Moses  these  terri 
ble  insects  came — and  they  retired  only  at  his  bid 
ding".  Thus  was  the  impotence  of  Serapis  made 
manifest,  and  the  idolaters  taught  the  folly  of  trust 
ing  in  any  other  protection,  than  that  of  Jehovah, 
the  God  of  Israel. 

The  eighth  and  tenth  miracles  were  directed 
against  the  worship  of  Isis  and  Osiris,  to  whom  and 
the  river  Nile,  they  awarded  the  first  place*  in  the 
long  catalogue  of  their  idolatry.  These  idols  were 
originally  the  representatives  of  the  sun  and  moon  ; 
they  were  believed  to  control  the  light  and  the  ele 
ments  ;  and  their  worship  prevailed  in  some  form 
among  all  the  early  nations.  The  miracles  direct 
ed  against  the  worship  of  Isis  and  Osiris  must  have 
made  a  deep  impression  on  the  minds  both  of  the 
Israelites  and  the  Egyptians.  In  a  country  where 
rain  seldom  falls — where  the  atmosphere  is  always 
calm,  and  the  light  of  the  heavenly  bodies  always 
continued,  what  was  the  horror  pervading  all  minds 
during  the  elemental  war  described  in  the  Hebrew 
record  ! — during  the  long  period  of  three  days  and 
three  nights,  while  the  gloom  of  thick  darkness 
settled,  like  the  out-spread  pall  of  death  over  the 

*  Against  the  worship  of  the  Nile,  two  miracles  were  directed, 
and  two  likewise  against  Isis  and  Osiris,  because  they  were  sup 
posed  to  be  the  supreme  gods.  Many  placed  the  Nile  first,  as 
they  said  it  had  power  to  water  Egypt  independently  of  the  ac 
tion  of  the  elements. 


70  PHILOSOPHY       OF      THE 

whole  land  !  Jehovah  of  Hosts  summoned  Nature 
to  proclaim  him  the  true  God— the  God  of  Israel 
asserted  his  supremacy,  and  exerted  his  power  to 
degrade  the  idols — destroy  idolatry,  and  liberate 
the  descendants  of  Abraham  from  the  land  of  their 
bondage. 

The  Almighty  having  thus  revealed  himself  as 
the  true  God,  by  miraculous  agency,  and  pursued 
those  measures,  in  the  exercise  of  his  power,  which 
were  directly  adapted  to  destroy  the  various  forms 
of  idolatry  which  existed  in  Egypt,  the  eleventh 
and  last  miracle  was  a  judgment,  in  order  to  mani 
fest  to  all  minds,  that  Jehovah  was  the  God  who 
executed  judgment  in  the  earth. 

The  Egytians  had,  for  a  long  time,  cruelly  op 
pressed  the  Israelites,  and  to  put  the  finishing  hor 
ror  to  their  atrocities,  they  had  finally  slain  at  their 
birth,  the  offspring  of  their  victims  :  and  now  God, 
in  the  exercise  of  infinite  justice,  visited  them  with 
righteous  retribution.  In  the  mid- watches  of  the 
night,  the  '  Angel  of  the  Pestilence'  was  sent  to  the 
dwellings  of  Egypt,  and  he  *  breathed  in  the  face' 
of  all  the  first-born  in  the  land.  In  the  morning, 
the  hope  of  every  family,  from  the  palace  to  the  cot 
tage,  was  a  corpse.  What  mind  can  imagine  the 
awful  consternation  of  that  scene,  when  an  agoni 
zing  wail  rose  from  the  stricken  hearts  of  all  the  pa 
rents  in  the  nation  !  The  cruel  task-masters  were 
(aught,  by  means  which  entered  their  soi^s,  that  the 
true  God,  was  a  God  not  only  of  power  but  of  judg- 


FLAN      OP      SALVATION.  71 

rnent,  and  as  such,  to  be  feared  by  evil-doers,  and 
reverenced  by  those  that  do  well. 

The  demonstration,  therefore,  is  conclusive,  that 
in  view  of  the  idolatrous  state  of  the  world,  and 
especially  in  view  of  the  character  and  circumstan- 
es  of  the  Israelites,  the  true  God  could  have  made 
a  revelation  of  Himself  in  no  other  way  than  by  the 
means  and  in  the  manner  of  the  miracles  of  Egypt ; 
and  none  but  the  true  God  could  have  revealed 
himself  in  this  way.* 

*  la  accordance  with  the  foregoing  are  the  intimations  given 
in  the  Bible  of  the  design  of  the  miracles  of  Egypt.  By  these 
exhibitions  of  Divine  power  God  said — «Ye,"  the  Israelites, 
«  and  Pharaoh  shall  know  that  I  am  Jehovah." 

Miracles,  moreover,  was  the  ev.dence  that  Pharaoh  required. — 
Ex.  7  :  9,  God  said  to  Moses,  that  when  he  should  present  him 
self  as  the  Divine  legate,  and  Pharaoh  should  require  a  miracle, 
to  perform  it  accordingly. 

In  relation  to  the  destructio  i  of  idolatry,  the  design  of  Jehovah 
is  expressly  announced  Ex.  1 ; :  12,  «  Against  all  the  Gods  of 
Egypt  will  I  execute  judgment  -I  am  Jehovah." 

See  also,  Ex.  18:  11. 


PHILOSOPHY      OF      THE 


CHAPTER  IV. 

CONCERNING  WHAT  WAS  NECESSARY  AS  THE  FIRST 
STEP   IN  THE  PROCESS  OF    REVELATION. 

BY  the  miracles  of  Egypt,  the  false  views  and 
corrupt  habits  of  the  Israelites  were,  for  the  time 
being,  in  a  great  measure  removed.  Previously 
they  had  believed  in  a  plurality  of  Gods ;  and  al 
though  they  remembered  the  God  of  Abraham,  yet 
they  had,  as  is  evident  from  notices  in  the  Bible,  as 
sociated  with  his  attribute  of  almighty  power  (the 
only  attribute  well  understood  by  the  Patriarchs) 
many  of  the  corrupt  attributes  of  the  Egyptian 
idols.  Thus  the  idea  of  God  was  debased  by  hav 
ing  grovelling  and  corrupt  attributes  superinduced 
upon  it.  By  miraculous  agency  these  dishonorable 
views  of  the  Divine  character  were  removed — their 
minds  were  emptied  of  false  impressions  in  order 
that  they  might  be  furnished  with  the  true  idea  and 
the  true  attributes  of  the  Supreme  Being. 

But  how  could  minds  in  the  infancy  of  know 
ledge  respecting  God  and  human  duty ;  having  all 
they  had  previously  learned  removed,  and  being 
now  about  to  take  the  first  step  in  their  progress — 
how  could  the  first  principles  of  Divine  knowledge 
be  conveyed  to  such  minds? 


PLAN      OF      SALVATION.  73 

One  thing  in  the  outset  would  evidently  be  neces 
sary  :  knowledge,  as  the  mind  is  constituted,  can  be 
communicated  in  no  other  way  than  progressively, 
it  would  be  necessary,  therefore,  that  they  should 
begin  with  the  elementary  principles,  and  proceed 
through  all  the  stages  of  their  education.  The 
mind  cannot  receive  at  once  all  the  parts  of  a  sys 
tem  in  religion,  science,  or  any  other  department  of 
human  knowledge.  One  fact  or  idea  must  be  predi 
cated  upon  another,  just  as  one  stone  rests  upon  an 
other,  from  the  foundation  to  the  top  of  the  building 
There  are  successive  steps  in  the  acquisition  of 
knowledge,  and  every  step  in  the  mind's  progress 
must  be  taken  from  advances  already  made.  God 
has  inwrought  the  law  of  progression  into  the  nature 
of  things,  and  observes  it  in  his  own  works.  From 
the  springing  of  a  blade  to  the  formation  of  the 
mind,  or  of  a  world,  every  thing  goes  forward  by 
consecutive  steps. 

It  was  necessary,  therefore,  in  view  of  the  estab 
lished  laws  of  the  mind,  that  the  knowledge  of  God 

'  O 

and  human  duty  should  be  imparted  to  the  Israel 
ites  by  successive  communications — necessary  that 
there  should  be  a  first  step,  or  primary  principle,  for 
a  starting  point,  and  then  a  progression  onward  and 
upward  to  perfection. 

In  accordance  with  these  principles,  God,  in  the 

introduction  of  the  Mosaic   dispensation,  revealed 

only  his  essential   existence  to  the  Israelites.     In 

Exodus  3 :    13,  14,  it  is  stated  that  Moses  enquired 

7 


74 


PHILOSOPHY       OF      THE 


of  God,  "  Behold  when  I  come  unto  the  children  of 
Israel  and  say  unto  them — The  God  of  your  fathers 
hath  sent  me  unto  you,  and  they  shall  say  unto  me, 
What  is  his  name?  What  shall  I  say  unto  them? 
And  God  said,  I  am  THE  I  AM :  and  he  said,  thus 
shalt  thou  say  unto  the  children  of  Israel,  I  AM 
hath  sent  me  unto  you."  In  the  Hebrew  text,  the 
simple  form  of  the  verb  is  used,  corresponding  with 
the  first  person  present,  indicative,  of  the  English 
verb  to  be.  Simply  '  I  am,'  conveying  no  idea  but 
that  of  personality  and  existence.  WHAT  He  was, 
besides  his  existence  thus  revealed,  was  afterwards 
to  be  learned.  This  was  a  revelation  of  Divine  BE 
ING — a  nucleus  of  essential  deity,  as  a  foundation 
fact  of  the  then  new  dispensation,  upon  which  God, 
by  future  manifestations,  might  engraft  the  attri 
butes  of  his  nature. 

Thus,  at  the  outset  of  the  dispensation,  there  was 
thrown  into  their  minds  a  first  truth.  God  revealed 
his  Divine  existence ;  and  the  idea  of  God,  thus 
revealed,  was  in  their  minds,  without  any  other  at 
tribute  being  connected  with  it  than  that  of  infinite 
power— an  attribute  of  the  Godhead  which  all  men 
derive  from  the  works  of  nature — which  was  known 
to  the  Patriarchs  as  belonging  to  the  true  God,  and 
which  was  now,  by  the  miracles  manifesting  su 
preme  power,  appropriated  to  I  AM— Jehovah— the 
God  of  the  Israelites. 

Thus  were  this  peculiar  people  carried  back  to  the 
first  principles  of  natural  religion— their  mind  dis- 


PLAN      OF      SALVATION.  75 

embarrassed  from  false  notions  previously  entertain 
ed,  and  the  true  idea  of  the  supreme  God  and  Judge 
of  men  revealed.  By  these  providences,  they  were 
prepared,  in  a  manner  consistent  with  the  nature  of 
things  and  the  nature  of  mind,  to  receive  a  further 
revelation  of  the  moral  attributes  of  Jehovah,  whom 
they  now  recognised  as  the  Supreme  God. 


76  PHILOSOPHY      OF      THE 


CHAPTER  V. 

CONCERNING  THE  NECESSITY  OF  AFFECTIONATE 
OBEDIENCE  TO  GOD  ]  AND  THE  MANNER  OF 
PRODUCING  THAT  OBEDIENCE  IN  THE  HEARTS 
OF  THE  ISRAELITES. 

THE  following  principles  in  relation  to  the  affec 
tions  will  be  recognised  by  consciousness  as  true  in 
the  experience  of  every  man.  As  they  lie  at  the 
foundation  of  the  moral  exercises  of  the  soul,  and 
as  they  relate  to  the  sources  and  central  principles 
of  all  true  religion,  it  will  be  necessary  for  the  reader 
to  notice  them,  in  order  that  he  may  see  their  appli 
cation  in  subsequent  pages. 

1.  The  affections  of  the  soul  move  in  view  of 
certain  objects,  or  in  view  of  certain  qualities  be 
lieved  to  exist  in  those  objects.  The  affections  never 
move — in  familiar  words — the  heart  never  loves, 
unless  love  be  produced  by  seeing,  or  by  believing 
that  we  see  some  lovely  and  excellent  qualities  in 
the  object.  When  the  soul  believes  those  good 
qualities  to  be  possessed  by  another,  and  especially, 
when  they  are  exercised  towards  us,  the  affections, 
like  a  magnetized  needle,  tremble  with  life,  ar  d  turn 
towards  their  object. 


PLAN      OF      SALVATION.  7? 

2.  The  affections  are  not  subject  to  the  will  ;*  nei 
ther  our  own  will  nor  any  other  will  can  directly 
control  them.     I  cannot  will  to  love  a  being  who 
does  not  appear  to  me  lovely,  and  who  does  not 
exhibit  the  qualities  adapted  to  move  the  affections : 
nor  can  I,  by  command,  or  by  any  other  effort  of 
will,  cause  another  being  to  love  me.    The  affections 
are  not  subject  to  command.     You  cannot  force  an 
other  to  love,  or  respect,  or  even,  from  the  heart,  to 
obey.     Such  an  attitude  assumed  to  produce  love, 
would  invariably  produce  disaffection  rather  than 
affection.     No  one,  (as  a  matter  or  fact)  thinks  the 
affections  subject  to  the  will,  and,  therefore,  men 
never  endeavor  to  obtain  the  affections  of  others 
solely  by  command,  but  by  exhibiting  such  a  char 
acter  and  conferring  such  favors  as  they  know  are 
adapted   to  move  the  heart.     An   effect   could   as 
easily  exist  without  a  cause,  as  affection  in  the  bo 
som  of  any  human  being,  which  was  not  produced 
by  goodness  or  excellencies  seen,  or  believed  to  exist, 
in  some  other  being. 

3.  The  affections,  although  not  governed  by  the 
will,  do  themselves  greatly  influence  the  will.     All 
acts  of  will  produced  entirely  by  pure  affection  for 
another  are  disinterested.     Cases  of  the  affections 
influencing  the  will  are  common  in  the  experience 
of  every  one.     There  is  probably  no  one  living  who 

*  We  stale  the  facts  ia  the  case,  of  which  every  man  is  con 
scious  in  his  own  experience,  without  regard  to  the  theories  of 
sects  in  religion  or  philosophy. 

7* 


78  PHILOSOPHY      OP      THE 

has  not,  at  some  period  of  his  life,  had  affection  for 
another,  so  that  it  gave  more  pleasure  to  please  the 
object  of  his  love  than  to  please  himself.  Love  for 
another  always  influences  the  will  to  act  in  such  a 
way  as  will  please  the  object  loved.  The  individ 
ual  loving  acts  in  view  of  the  desires  of  the  loved 
object,  and  such  acts  are  disinterested,  not  being 
done  with  any  selfish  end  in  view,  but  for  the  sake 
of  another.  So  soon  as  the  affections  move  towards 
an  object,  the  will  is  proportionably  influenced  to 
please  and  benefit  that  object ;  or,  if  a  superior  being, 
to  obey  his  will  and  secure  his  favor. 

4.  All  happy  obedience  must  arise  from  affection. 
Affectionate  obedience  blesses  the  spirit  which  yields 
it,  if  the  conscience  approve  the  object  loved  and 
obeyed :  while,  on  the  contrary,  no  happiness  can 
be  experienced  from  obedience  to  any  being  that  we 
do  not  love.     To  obey  externally  either  God,  or  a 
parent,  from  no  other  than  interested  motives,  would 
be  sin.     The  devil  might  be  obeyed  for  the  same 
reasons;     Love  must,  therefore,  constitute  an  essen 
tial  element  in  all  proper  obedience  to  God. 

5.  When  the  affections  of  two  beings  are  recipro 
cally  fixed  upon  each  other,  they  constitute  a  bond 
of  union  and  sympathy  peculiarly  strong  and  ten 
der  : — those  things  that  affect  the  one  affecting  the 
other,  in  proportion  to  the  strength  of  affection  exist 
ing  between  them.     One  conforms  to  the  will  of 

c5 

the  other,  not  from  a  sense  of  obligation  merely, 
but  from  choice ;  and  the  constitution  of  the  soul 


PLAN     OP     SALVATION.  79 

is  such  that  the  sweetest  enjoyment  of  which  it  is 
capable  arises  from  the  exercise  of  reciprocal  affec 
tion. 

6.  When  the  circumstances  of  an  individual  are 
such  that  he  is  exposed  to  constant  suffering  and 
great  danger  ;    the  more  afflictive  his  situation  the 
more  grateful   love  will   he  feel  for  affection  and 
oenefits  received  under  such  circumstances.     If  his 
circumstances  were  such  that  he  could  not  relieve 
himself,  and   such   that  he  must  suffer  greatly  or 
perish  ;    and,  while  in  this  condition,  if  another, 
moved  by  benevolent  regard  for  him,  should  come 
to  aid  and  save  him,  his  affection  for  his  deliverer 
would  be  increased  by  a  sense  of  the  danger  from 
which  he  was  rescued. 

7.  It  is  an  admitted  principle  that  protracted  and 
close   attention  always  fixes  the  fact  attended  to 
deeply  in  the  memory ;    and  the  longer  and  more 
intensely  the  mind   attends   to  any  subject,  other 
subjects  proportionably  lose  their  power  to  interest. 
The  same  is  true  in  relation  to  the  affections.     The 
longer  and  more  intensely  we  contemplate  an  object 
in  that  relation  which  is  adapted  to  draw  out  the 
affections,  the  more  deeply  will  the  impression  be 
made  upon  the  heart,  as  well  as  upon  the  memory. 
The  most  favorable  circumstances  possible  to  fix  an 
impression  deeply  upon  the  heart  and  memory  are, 
First,  that  there  should  be  protracted  and  earnest 
attention ;  and  Second,  that  at  the  same  time  that 
the  impression  is  made,  the  emotions  of  the  soul 


PHILOSOPHY      OF      THE 

should  bo  alive  with  excitement.  Without  these, 
an  impression  made  upon  the  heo,rt  and  the  memory 
would  be  slight  and  easily  effaced ;  while,  on  the 
contrary,  an  impression  made  during  intense  atten 
tion  and  excited  feeling,  will  be  engraved,  as  with  a 
pen  of  steel,  upon  the  tablets  of  the  soul. 

Now,  with  these  principles  in  mind,  mark  the 
means  used  to  fix  the  attention  and  to  excite  the 
susceptibilities  of  the  Israelites,  and  while  in  that 
state  of  attention  and  excitement,  to  draw  their  af 
fections  to  God. 

The  children  of  Israel  were  suffering  the  most 
grievous  bondage,  which  had  arrived  at  almost  an 
intolerable  degree  of  cruelty  and  injustice.  Just 
at  this  crisis,  the  God  of  their  fathers  appears  as 
their  deliverer,  and  Moses  is  commissioned  as  His 
prophet.  When  the  people  are  convened  and  their 
minds  aroused  by  the  hopes  of  deliverance,  their 
attention  is  turned  to  two  parties:  one  Pharaoh 
their  oppressor  and  the  slayer  of  their  first  born, 
and  the  other  the  God  of  Abraham,  who  now  ap 
peared  as  their  deliverer,  espousing  their  cause  and 
condescending  personally  to  oppose  Himself  to  their 
oppressor.  Then  a  scene  ensues  adapted  in  all  its 
circumstances  to  make  a  deep  and  enduring  im- 
poession  upon  their  memory  and  their  heart. — The 
God  of  Abraham  seems,  by  his  judgments,  to  have 
forced  the  oppressor  to  relent,  and  to  let  the  people 
go.  At  this  point,  hope  and  encouragement  pre 
dominate  in  their  minds.  Now  their  oppressors 


PLAN      OF      SALVATION.  81 

heart  is  hardened,  and  he  renews  his  cruelty  ;  but 
while  their  hopes  are  sinking,  they  are  again  re 
vived  and  strengthened,  by  finding  that  God  con 
tinues  to  use  means  to  induce  Pharaoh  to  release 
the  captives.  Thus,  for  a  considerable  length  of 
time,  all  the  powers  of  excitability  in  their  nature 
are  aroused  to  activity.  Towards  that  Being  who 
had  so  graciously  interposed  in  their  behalf,  they 
felt  emotions  of  hope,  gratitude,  love,  and  admira 
tion.  Towards  their  oppressor,  feelings  of  an  op 
posite  character  must  have  been  engendered  ;  and 
this  state  of  excited  suspense — the  emotions  vascil- 
lating  between  love  and  hatred,  hope  and  fear- 
was  continued  until  the  impression  became  fixed 
deep  in  their  souls. 

Keeping  in  mind  the  fact,  that  the  more  we  need 
a  benefactor  and  feel  that  need,  the  stronger  will  be 
our  feelings  of  gratitude  and  love  for  the  being  who 
interposes  in  our  behalf — notice  further :  When 
through  the  interposition  of  the  Almighty,  the  Isra 
elites  were  delivered,  and  had  advanced  as  far  as  the 
Red  Sea,  another  appeal  was  made  to  their  affec 
tions  which  was  most  thrilling,  and  adapted  to  call, 
by  one  grand  interposition,  all  their  powers  of  grati 
tude  and  love  into  immediate  and  full  exercise. 

The  army  of  the  Israelites  lay  encamped  on  the 
margin  of  the  Red  Sea,  when,  suddenly,  they  were 
surprised  by  the  approaching  host  of  Pharaoh. — 
Before  them  was  the  sea,  and  behind  them  an  ad 
vancing  hostile  army  If  they  went  forward,  they 


82 


PHILOSOPHY       OF      THE 


would  find  death  in  the  waves ;  if  they  returned 
backward,  it  would  be  to  meet  the  swords  of  their 
pursuers.  A  rescue,  by  earthly  means,  from  death, 
or  bondage  more  severe  than  they  had  ever  borne, 
was  impossible.  Just  at  this  crisis  of  extremity, 
Jehovah  appears  as  their  deliverer.  The  bosom  of 
the  pathless  sea  is  cleft  by  the  power  of  God.  The 
stricken  waters  recoil  upon  themselves  on  either 
side.  The  Israelites  pass  over  in  safety.  The  Egyp 
tian  host  enter  and  are  overwhelmed  in  the  waters. 
Now,  it  may  be  affirmed  without  qualification, 
that,  in  view  of  the  nature  and  circumstances  of  the 
Israelites,  no  combination  of  means,  not  including 
the  self-sacrifice  of  the  benefactor  himself,  could  be 
so  well  adapted  to  elicit  and  absorb  all  the  affections 
of  the  soul,  as  this  wonderful  series  of  events.  That 
this  result  was  accomplished  by  these  means,  is  au 
thenticated  by  the  history  given  in  the  Bible.  When 
the  people  were  thus  delivered,  they  stood  upon  the 
other  side  of  the  sea,  and  their  affections,  in  answer 
to  the  call  which  God  had  made  upon  them,  gushed 
forth  in  thanksgiving  and  praise.  Hear  the  the  re 
sponse  of  their  hearts,  and  their  allusion  to  the  cause 
which  produced  that  response — 

"  O  sing  unto  the  LORD,  for  HE  hath  triumphed 
gloriously :  The  horse  and  his  rider  he  hath  thrown 
into  the  sea.  The  Lord  is  my  strength  and  song, 
and  he  is  become  my  SALVATION.  He  is  my  God  ; 


I 


PLAN    OF     SALVATION.  83 

and  I  will  prepare  him  a  habitation  ;    my  father's 
God,  and  I  will  exalt  him."  Ex.  15:  1,  2,  &c. 

Thus  was  the  attention  of  the  whole  nation 
turned  to  the  true  God.  An  impression  of  his 
goodness  was  fixed  deeply  in  their  memory,  and 
their  affections  were  drawn  out  and  fastened  upon 
the  true  object  of  worship.  Now  this,  as  was  shown 
in  the  commencement  of  the  chapter,  was  necessa 
ry,  before  they  could  offer  worship  either  honora 
ble  or  acceptable  to  God.  The  end  was  accomplish 
ed  by  means  adapted  to  the  nature  of  the  human 
soul  and  to  the  circumstances  of  the  Israelites  ;  and 
by  means  which  no  being  in  the  Universe  but  the 
Maker  of  the  soul  could  use.  The  demonstration 
is  therefore  perfect,  that  the  Scripture  narrative  is 
true,  and  that  no  other  narrative,  differing  materi 
ally  from  this  in  its  principles,  could  be  true. 


84  PHILOSOPHY     OF      THE 


CHAPTER  VT. 

CONCERNING    THE    DESIGN    AND    NECESSITY    OP 
THE    MORAL    LAW. 

AT  this  stage  of  our  progress  it  will  be  useful 
to  recapitulate  the  conclusions  at  which  we  have 
arrived,  and  thus  make  a  point  of  rest  from  which 
to  extend  our  observation  further  into  the  plan  of 
God  for  redeeming  the  world.  This  review  is  the 
more  appropriate  as  we  have  arrived  at  a  period  in 
the  history  of  God's  providence  with  Israel,  which 
presents  them  as  a  people  prepared  (so  far  as  im 
perfect  material  could  be  prepared)  to  receive  that 
model  which  God  might  desire  to  impress  upon 
the  nation. 

1.  They  were  bound  to  each  other  by  all  the 
ties  of  which  human  nature  is  susceptible,  and  thus 
rendered  compact  and  united,  so  that  every  thing 
national,  whether  in  sentiment  or  practice,  would 
be  received  and  cherished  with  unanimous,  and 
fervent,  and  lasting  attachment :  and  furthermore, 
by  a  long  and  rigorous  bondage,  they  had  been  ren 
dered,  for  the  time  being  at  least,  humble  and  de 
pendent.  Thus  they  were  disciplined  by  a  course 
of  providences  adapted  to  lit  them  to  receive  in- 


PLAN      OF      SALVATION.  85 

struction  from  their  benefactor  with    a   teachable 
and  grateful  spirit. 

2.  Their  minds  were  shaken  off  from  idols  ;  and 
Jehovah,  by  a  revelation  made  to  them,  setting  forth 
his  name  and  nature,  had  revealed  himself  as  a 
DIVINE  BEING,  and  by  his  works,  had  manifested 
his  almighty  power :  so  that  when  their  minds  were 
disabused  of  wrong  views  of  the  Godhead,  an  idea 
of  the  first,  true,  and  essential  nature  of  God  was 
revealed  to  them ;  and  they  were  thus  prepared  to 
receive  a  knowledge  of  the  attributes  of  that  divine 
essence. 

3.  They  had  been  brought  to  contemplate  God 
as  their  Protector  and  Savior.     Appeals  the  most 
affecting  and  thrilling  had  been  addressed  to  their 
affections  ;  and  they  were  thus  attached  to  God  as 
their  Almighty  temporal  Savior,  by  the  ties  of  grati 
tude  and  love  for  the  favor  which  he  had  manifest 
ed  to  them. 

4.  When  they  had  arrived  on  the  farther  shore 
of  the  Red  Sea,  thus  prepared  to  obey  God  and  wor 
ship  him  with  the  heart,  they  were  without  laws 
either  civil  or  moral.     As  yet,  they  had  never  pos 
sessed  any  national  or  social  organization.     They 
were  therefore  prepared  to  receive,  without  predi 
lection  or  prejudice,  that  system  of  moral  instruc 
tion  and  civil  polity,  which  God  might  reveal,  as 
best  adapted  to  promote  the  moral  interests  of  the 
nation. 

From  these  conclusions  we  may  extend  our  vis- 
8 


86  PHILOSOPHY      OF      THE 

ion  forward  into  the  system  of  revelation.  This 
series  of  preparations  would  certainly  lead  the  mind 
to  the  expectation  that  what  was  still  wanting,  and 
what  they  had  been  thus  miraculously  prepared  to 
receive,  would  be  granted — which  was  a  knowledge 
of  the  moral  character  of  God,  and  a  moral  law 
prescribing  their  duty  to  God  and  to  men.  With 
out  this,  the  plan  that  had  been  maturing  for  gene 
rations,  and  had  been  carried  forward  thus  far  by 
wonderful  exhibitions  of  Divine  wisdom  and  power, 
would  be  left  unfinished,  just  at  the  point  where 
the  finishing  process  was  necessary. 

But,  besides  the  strong  probability  which  the  pre 
vious  preparation  would  produce,  that  there  would 
be  a  revelation  of  moral  law,  there  are  distinct  and 
conclusive  reasons,  evincing  its  necessity. 

The  whole  experience  of  the  world  has  confirm 
ed  the  fact,  beyond  the  possibility  of  skepticism, 
that  man  cannot  discover  and  establish  a  perfect 
rule  of  human  duty.  Whatever  may  be  said  of  the 
many  excellent  maxims  expressed  by  different  in 
dividuals  in  different  ages  and  nations,  yet  it  is  true 
that  no  system  of  duty  to  God  and  man,  in  any 
wise  consistent  with  enlightened  reason,  has  ever 
been  established  by  human  wisdom,  and  sustained 
by  human  sanctions ;  and  for  reasons  already  sta 
ted,*  such  a  fact  never  can  occur. 

But,  it  may  be  supposed  that  each  man  has, 
within  himself,  sufficient  light  from  reason,  and  suf- 

*  See  chap.  i.  p.  23,  et  seq. 


PLAN     OF      SALVATION  87 

iicient  admonition  from  conscience,  tc  guide  him 
self,  as  an  individual,  in  the  path  of  truth  and  hap 
piness  A  single  fact  will  correct  such  a  supposi 
tion,  Conscience,  the  great  arbiter  of  the  merit 
and  demerit  of  human  conduct,  has  little  intuitive 
sen?e  of  right,  and  is  not  guided  entirely  by  rea 
son,  but  is  governed  in  a  great  measure  by  what 
men  believe.  Indeed,  Faith  is  the  legitimate  regu 
lator  of  the  conscience.  If  a  man  has  correct  views 
of  duty  to  God  and  men,  he  will  have  a  correct 
conscience,  but  if  he  can,  by  a  wrong  view  of  mor 
als  and  of  the  character  of  God,  be  induced  to  be 
lieve  that  theft,  or  murder,  or  any  vice,  is  right,  his 
conscience  will  be  corrupted  by  his  faith.  When 
men  are  brought  to  believe,  as  they  frequently  do 
believe  in  heathen  countries,  that  it  is  right  to  com 
mit  suicide,  or  infanticide,  as  a  religious  duty,  their 
conscience  condemns  them  if  they  do  not  perform 
the  act.  Thus,  that  power  in  the  soul  which  pro 
nounces  upon  the  moral  character  of  human  con 
duct,  is  itself  dependent  upon,  and  regulated  by  the 
faith  of  the  individual.  It  is  apparent,  therefore, 
that  the  reception  and  belief  of  a  true  rule  of  duty, 
accompanied  with  proper  sanctions,  will  alone  form 
in  man  a  proper  conscience.  God  has  so  constitu 
ted  the  soul  that  it  is  necessary,  in  order  to  the  regu 
lation  of  its  moral  powers,  thct  it  should  have  a  rule 
of  duty,  revealed  under  the  sanction  of  its  Maker's 
authority ;  otherwise  its  high  moral  powers  would 
lie  in  dark  and  perpetual  disorder. 


88 


PHILOSOPHY      OF      THE 


Further ;  unless  the  .human  soul  be  an  exception 
God  governs  all  things  by  laws  adapted  to  then 
proper  nature.  The  laws  which  govern  the  mate 
rial  world  are  sketched  in  the  books  on  natural 
science  ;  such  are  gravitation,  affinity,  mathematical 
motion.  Those  laws  by  which  the  irrational  ani 
mal  creation  is  controled  are  usually  called  instincts. 
Their  operation  and  design  are  sketched,  to  some 
extent,  in  treatises  upon  the  instincts  of  animals. 
Such  is  the  law  which  leads  the  beaver  to  build  his 
dam,  and  all  other  animals  to  pursue  some  particu 
lar  habits  instead  of  others.  All  beavers  from  the 
first  one  created  to  the  present  time,  have  been  in 
stinctively  led  to  build  a  dam  in  the  same  manner, 
and  so  their  instinct  will  lead  them  to  build  till  the 
end  of  time.  The  law  which  drives  them  to  the 
act  is  as  necessitating  as  the  law  which  causes  the 
smoke  to  rise  upwards.  Nothing  in  the  universe 
of  God,  animate  or  inanimate,  is  left  without  the 
government  of  appropriate  law,  unless  that  thing  be 
the  noblest  creature  of  God — the  human  spirit.  To 
suppose,  therefore,  that  the  human  soul  is  thus  left 
unguided  by  a  revealed  rule  of  conduct,  is  to  sup 
pose  that  God  cares  for  the  less  and  not  the  greater 
— to  suppose  that  He  would  constitute  the  moral 
powers  of  the  soul  so  that  a  law  was  necessary  for 
their  guidance,  and  then  reveal  none — to  suppose, 
especially  in  the  case  of  the  Israelites,  that  He 
would  prepare  a  people  to  receive,  and  obey  with  a 
proper  spirit,  this  necessary  rule  of  duty,  and  yet 


PLAN      OF      SALVATION.  89 

give  no  rule.  But,  to  suppose  these  things  would 
be  absurd ;  it  follows,  therefore,  that  God  would 
reveal  to  the  Israelites  a  law  for  the  regulation  of 
their  conduct  in  morals  and  religion. 

But,  physical  law  or  necessitating  instinct  would 
not  be  adapted  in  its  nature  to  the  government  of  a 
rational  and  moral  being.  The  application  of 
either  to  the  soul  would  destroy  its  free  agency. 
God  lias  made  man  intelligent,  and  thereby  adapted 
his  nature  to  a  rule  which  he  understands. — Man 
has  a  will  and  a  conscience :  but  he  must  under 
stand  the  rule  in  order  to  will  obedience,  and  he 
must  believe  the  sanction  by  which  the  law  is  main 
tained,  before  he  can  feel  the  obligation  upon  his 
conscience.  A  law,  therefore,  adapted  to  man's  na 
ture,  must  be  addressed  to  the  understanding — 
sanctioned  by  suitable  authority ;  and  enforced  by 
adequate  penalties. 

In  accordance  with  these  legitimate  deductions, 
God  gave  the  Israelites  a  rule  of  life — the  Moral 
Law — succinctly  comprehended  in  the  Ten  Com 
mandments.  And  as  affectionate  obedience  is  the 
only  proper  obedience.  He  coupled  the  facts  which 
were  fitted  to  produce  affection  with  the  command 
to  obey;  saying,  "  I  am  Jehovah,  thy  God,  which 
brought  thee  up  out  of  the  land  of  Egypt,  and  out 
of  the  house  bondage" — therefore^  LOVE  WE  and 

KEEP  MY  COMMANDMENTS.* 

8  *    *  Deut.  b  :  passim. 


90  PHILOSOPHY     OF     THE 


CHAPTER    VII. 

CONCERNING  THE  DEVELOPMENT  OF  THE  IDEA  OF  HOLI 
NESS,  AND  ITS  TRANSFER  TO  JEHOVAH  AS  AN  ATTRI 
BUTE. 

As  yet  the  Israelites  were  little  acquainted  with 
any  attribute  of  the  i  AM — Jehovah — except  his 
infinite  power  and  goodness;  and  his  goodness  was 
known  to  them  only  as  manifested  in  kindness  and 
mercy  towards  themselves,  as  a  peculiar  people, 
distinguished  from  other  nations,  as  the  special 
objects  of  the  Divine  favor.  They  had  a  disposi 
tion  to  worship  Jehovah,  and  to  regard  the  rights 
of  each  other  according  to  his  commandments ;  but 
they  knew  as  yet  little  of  his  moral  attributes.  Of 
the  attribute  of  holiness — purity  from  sin,  and 
opposition  of  nature  to  all  moral  and  physical 
defilement — they  knew  comparatively  nothing. 
After  the  law  had  been  given,  they  knew  that  God 
required  worship  and  obedience  for  himself,  arid 
just  conduct  towards  others,  but  they  did  not  know 
that  his  nature  was  hostile  to  all  moral  defilement 
of  heart  and  life.  And  to  this  knowledge,  as  we 
have  seen  in  the  introduction,  they  could  not,  of 
themselves,  attain. 

At  the  period  of  the  deliverance  from  Egypt, 


PLAN      OF      SALVATION.  91 

every  nation  by  which  they  were  surrounded,  wor 
shipped  unholy  beings.  Now,  how  were  the  Jews 
to  be  extricated  from  this  difficulty,  and  made  to 
understand,  and  feel  the  influence  of  the  holy  char 
acter  of  God.  The  Egyptian  idolatry  in  which 
they  had  mingled,  was  beastly  and  lustful ;  and  one 
of  their  first  acts  of  disobedience  after  their  deliver 
ance,  showed  that  their  minds  were  still  dark,  and 
their  propensities  corrupt.  The  golden  calf  which 
they  desired  should  be  erected  for  them,  was  not 
designed  as  an  act  of  apostacy  from  Jehovah,  who 
had  delivered  them  from  Egyptian  servitude.  When 
the  image  was  made,  it  was  proclaimed  to  be  that 
Grod  which  brought  them  up  out  of  the  land  of 
Egypt ;  and  when  the  proclamation  of  a  feast,  or 
idolatrous  debauch,  was  issued  by  Aaron,  it  was  de 
nominated  a  feast,  not  to  Isis  or  Osiris,  but  a  feast 
to  Jehovah  ;  and  as  such  they  held  it.*  But  they 
offered  to  the  holy  Jehovah  the  unholy  worship  of 
the  idols  of  Egypt.  Thus  they  manifested  their 
ignorance  of  the  holiness  of  his  nature,  as  well  as 
the  corruption  of  their  own  hearts. 

It  was  necessary,  therefore,  in  order  to  promote 
right  exercises  of  heart  in  religious  worship,  that 
the  Israelites  should  be  made  acquainted  with  the 
holiness  of  God.  The  precise  question,  then,  for 
solution  is,  How  could  the  idea  of  God's  holiness 
be  conveyed  to  the  minds  of  the  Israelites  ?  If  it 
should  be  found  that  there  is  but  one  way  in  which 

*Ex.32:    4,5. 


PHILOSOPHY      OF      THE 

it  could  be  originated,  according  to  the  nature  of 
mind,  then  it  would  follow,  necessarily,  that  God 
would  pursue  that  way,  or  he  would  have  to  alter 
the  human  constitution,  in  order  to  communicate  a 
knowledge  of  his  attribute  of  holiness.  But,  as  it 
is  matter  of  fact  that  the  constitution  of  the  mind 
has  not  been  altered,  it  follows  that  that  method 
would  be  pursued  which  is  in  accordance  with  the 
nature  of  mind,  to  convey  the  necessary  knowledge. 
Now  all  practical  knowledge  is  conveyed  to  the 
understanding  through  the  medium  of  the  senses. 
Whatever  may  be  said  about  innate  ideas  by  specu 
lative  philosophers,  still  all  agree  that  all  acquired 
knowledge  must  reach  the  mind  through  the  medi 
um  of  one  of  the  five  senses,  or  upon  the  occasion 
of  their  exercise.  Through  the  senses  the  know 
ledge  of  external  objects  is  conveyed  to  the  mind, 
and  these  simple  ideas  serve  as  material  for  reflec 
tion,  comparison  and  abstraction. 

The  etymology  of  the  Hebrew  language,  as  writ 
ten  by  Moses,  and  spoken  by  the  Isralites,  furnishe- 
an  interesting  illustration  of  the  origin  of  the  fev~ 
abstract  terms  with  which  their  minds  were  familia* 
The  abstract  ideas  of  the  Hebrew  tongue  may  even 
now,  in  most  instances,  be  traced  to  the  object  o:1 
circumstance  whence  they  originated.  Thus  thp 
idea  of  power,  among  the  Hebrews,  was  derived 
from  the  h  orn  of  an  animal ;  and  the  same  word 
in  Hebrew  which  signifies  horn  likewise  signifies1 
power,  and  may  be  translated  in  either  way  to  sui* 


PLAJS      OF      SALVATION. 

the  sense.  The  idea  was  originally  conveyed 
through  the  eye,  by  noticing  that  the  strength  of 
the  animal  was  exerted  through  its  horn.  The 
force  thus  exerted,  especially  when  the  animal  was 
enraged,  was  the  greatest  which  fell  under  their 
observation ;  and  sometimes,  in  its  effects,  it  was 
disastrous  and  overwhelming.  Hence,  the  horn 
soon  became  a  figure  to  denote  power,  and  when 
the  idea  was  once  originated  and  defined  in  their 
minds,  they  could  apply  it  to  any  object  which  pro 
duced  a  strong  effect  either  upon  the  bodies  or  the 
minds  of  men.  An  idea  of  power  likewise  origin 
ated  from  the  human  hand,  because  through  it  man 
exerted  his  strength.  The  same  word  in  Hebrew 
still  expresses  both  the  object  and  the  idea  derived 
from  it — "  Life  and  death  are  in  the  power  of  the 
tongue,"  reads  literally — "Life  and  death  are  in  the 
hand  of  the  tongue."  Sunshine,  in  Hebrew  is 
synonymous  with  happiness  :  The  idea  being  origi 
nated  by  experiencing  the  pleasant  feelings  produced 
by  the  effects  of  a  sunny  day  ;  and  when  thus  ori 
ginated,  it  was  applied  to  the  same  and  similar  feel 
ings  produced  by  other  causes.  The  abstract  idea 
of  judgment  or  justice  is  derived  from  a  word  which 
signifies  to  cut  or  divide  ;  it  being  originated  by 
the  circumstance  that  when  the  primitive  hunters 
had  killed  a  stag,  or  other  prey,  one  divided  the  flesh 
with  a  knife,  among  those  who  assisted  in  the  pur 
suit,  distributing  a  just  portion  to  each.  Thus,  the 
act  of  cutting  and  dividing  their  prey,  which  was 


94 


PHILOSOPHY      OF      THE 


the  first  circumstance  that  called  into  exercise  and 
placed  before  their  senses  the  principle  of  justice, 
was  the  circumstance  from  which  they  derived  this 
most  important  abstract  idea. 

Other  instances  might  be  mentioned.  These  are 
sufficient  to  show  the  manner  in  which  the  abstract 
ideas  of  the  Hebrews  were  originated.  And  so, 
every  new  idea  which  found  a  place  in  their  under 
standing,  had  to  be  originated,  primarily,  by  an  im 
pression  made  oy  external  objects  upon  the  senses. 

Further,  all  ideas  which  admit  of  the  significa 
tion  of  more  or  most  perfect,  can  be  originated  only 
by  a  comparison  of  one  object  with  another.  More 
lovely,  or  more  pure,  can  only  be  predicated  of  one 
thing  by  comparison  with  another  which  it  excels 
in  one  of  these  respects.  By  a  series  of  compari 
sons,  each  one  exceeding  the  last  ki  beauty  or  purity, 
an  idea  of  the  highest  degree  of  perfection  may  be 
produced.  Thus  one  flower  may  be  called  lovely, 
another  more  lovely,  and  the  rose  the  most  lovely ; 
and  the  idea  of  the  superior  beauty  of  the  rose 
would  be  originated  by  the  comparison  or  con 
trast  between  it  and  other  flowers  of  less  beauty. 
It  is  not  said  that  the  rose  would  not  appear  lovely 
without  comparison,  but  the  idea  of  its  superior 
loveliness  is  originated  by  comparison,  and  it  could 
be  derived  in  no  other  way. 

With  these  principles  in  mind,  we  return  to  the  in 
quiry,  How  could  (he  idea  of  Gods  holiness,  or  mo 
ral  purify,  be  conveyed  to  the  minds  of  the  Jews  ? 


PLAN      OF      SALVATION.  95 

First,  mark  the  principles — (1.)  There  was  not 
an  object  in  the  material  world  which  would  con 
vey  to  the  mind  the  idea  of  God's  holiness. — (2.) 
The  idea,  therefore,  would  have  to  be  originated, 
and  thrown  into  their  mind,  through  the  senses,  by 
a  process  instituted  for  that  express  purpose.  (3.) 
The  plan  to  originate  the  idea,  in  order  to  meet  the 
constitution  of  the  mind,  must  consist  of  a  series  of 
comparisons. 

Now,  mark  the  correspondency  between  these 
principles,  founded  upon  the  laws  of  the  mind,  and 
that  svstem  devised  to  nstruct  the  Israelites  in  the 


knowledge  of  God. 


In  the  outset,  the  animals  common  to  Palestine 
were  divided,  by  command  of  Jehovah,  into  clean 
and  unclean ;  in  this  way  a  distinction  was  made^ 
arid  the  one  class  in  comparison  with  the  other  was 
deemed  to  be  of  a  purer  and  better  kind.  From 
the  class  thus  distinguished,  as  more  pure  than  the 
other,  one  was  selected  to  offer  as  a  sacrifice.  It 
was  not  only  to  be  chosen  from  the  clean  beasts, 
but,  as  an  individual,  it  was  to  be  without  spot  or 
blemish.  Thus  it  was,  in  their  eyes,  purer  than 
the  other  class,  and  purer  than  other  individuals  of 
its  own  class.  This  sacrifice,  the  people  were  not 
deemed  worthy,  in  their  own  persons,  to  offer  unto 
Jehovah  ;  but  it  was  to  be  offered  by  a  class  of  men 
who  were  distinguished  from  their  brethren,  puri 
fied,  and  set  apart  for  the  service  of  the  priest's 
office  Thus  the  idea  of  purity,  originated  from 


96  PHILOSOPHY      OF      THE 

tw?  sources ;  the  purified  priest  and  the  pure  ani 
mal  purified,  were  united  in  the  offering  of  the  sa 
crifice.  But  before  the  sacrifice  could  be  offered, 
it  was  washed  with  clean  water— and  the  priest 
had,  in  some  cases,  to  wash  himself,  and  officiate 
without  his  sandals.  Thus,  when  one  process  oi 
comparison  after  another  had  attached  the  idea  of 
superlative  purity  to  the  sacrifice — in  offering  it  to 
Jehovah,  in  order  that  the  contrast  between  the  pu 
rity  of  God  and  the  highest  degrees  of  earthly  pu 
rity  might  be  seen,  neither  priest,  people,  nor  sacri 
fice  was  deemed  sufficiently  pure  to  come  into  his 
presence ;  but  the  offering  was  made  in  the  court 
without  the  holy  of  holies.  In  this  manner,  by  a 
process  of  comparison,  the  character  of  God,  in 
point  of  purity,  was  placed  indefinitely  above  them 
selves  and  their  sacrifices.* 

And  not  only  in  the  sacrifices,  but  throughout  the 
whole  Levitical  economy,  the  ideo  of  purity  per 
vaded  all  its  ceremonies  and  observances.  The 
camp  was  purified — the  people  were  purified — 
every  thing  was  purified  and  re-purified  ;  and  each 
process  of  the  ordinances  was  designed  to  reflect 

*  It  is  not  argued  that  no  other  end  was  designed  and  accom 
plished  by  the  arbitrary  separation  of  animals  into  classes  of  clean 
and  unclean.  By  this  means  the  Jews  were  undoubtedly  exclu 
ded  from  partaking  in  the  feasts  of  the  heathen  around,  who  ate 
those  animals  which  were  forbidden  to  them.  An  excellent  wri 
ter  observes  that  it  is  characteristic  of  the  wisdom  of  God  to  ac- 
toriplish  many  ends  by  a  single  act  of  Providence. 


PLAN      OF      SALVATION.  97 

purity  upon  the  others ;  until,  finally  that  idea  of 
purity  formed  in  the  mind  and  rendered  intense  by 
the  convergence  of  so  many  rays,  was  by  com 
parison,  referred  to  the  idea  of  God—and  the  idea 
of  God  in  their  minds,  being  that  of  an  infinitely 
powerful  and  good  Spirit,  hence,  purity,  as  a  char 
acteristic  or  attribute  of  such  a  nature,  would  ne 
cessarily  assume  a  moral  aspect,  because  it  apper 
tained  to  a  moral  being— it  would  become  moral  pu 
rity,  or  holiness.  Thus  they  learned,  in  the  senti 
ment  of  Scripture,  that  God  was  of  too  pure  eyes 
to  look  upon  iniquity. 

That  the  idea  of  moral  purity  in  the  minds  of 
the  Israelites  was  thus  originated  by  the  machinery 
the  Levitical  dispensation,  is  supported,  not  only 
by  the  philosophy  of  the  thing,  but  by  many  allu 
sions  in  the  scriptures.     Such  allusions  are  frequent 
)th  in  the  writers  of  the  Old  and  of  the  New  dis 
pensations  ;  evidencing  that,  in  their  minds,  the  idea 
t  moral  purity  was  still  symbolized  by  physical 
parity.     The  rite  of  Baptism  is  founded  upon  this 
symbolical  analogy.     The  external  washing  with 
water  being  significant  of  the  purifying  influence 
of  the  Holy  Spirit.     St.  John  saw  in  vision  the  mi- 
filed  in  heart  clothed  with  linen  pure  and  white  • 
evincing,  that  to  the  mind  of  the  Jew,  such  vest' 
3nts  as  the  high  priest  wore,  wher  he  entered  the 
holy  of  holies,  were  still  emblematical  of  moral  pu- 
•ity.     In  the  Epistle  to  the  Hebrews,  which  is  an 
c  exposition  of  the  spiritual  import  of  the 
y 


98 


PHILOSOPHY      OF      THE 


Levitical  institution,  so  far  as  that  institution  particu 
larly  concerns  believers  under  the  New  Testament 
dispensation,  we  have  the  foregoing  view  of  the 
design  of  ceremonial  .purification  expressly  con 
firmed.  "It  was  therefore  necessary,"  says  Paul 
to  the  Hebrews,  "  that  the  patterns  of  things  in  the 
heavens  should  be  purified  with  these,  (i.  e.  with 
these  purifying  processes  addressed  to  the  senses) 
but  the  heavenly  things  themselves  with  better  sac 
rifices  than  these."  The  plain  instruction  of  which 
is,  that  the  parts  and  processes  of  the  Levitical 
economy  were  patterns  addressed  to  the  senses  of 
unseen  things  in  heaven,  and  that  the  purifying  of 
those  patterns  indicated  the  spiritual  purity  of  the 
spiritual  things  which  they  represented. 

There  is,  finally,  demonstrative  evidence  of  the 
fact,  that  the  idea  of  perfect  moral  purity,  as  connect 
ed  with  the  idea  of  God,  is  now,  and  always  has 
been  the  same  which  was  originated  and  conveyed 
to  the  minds  of  the  Jews  by  the  machinery  of  the 
Levitical  dispensation.  The  Hebrew  word  EHJp 
quadhosh,  was  used  to  express  the  idea  of  purity  as 
originated  by  the  tabernacle  service.  The  literal 
definition  is,  pure,  to  be  pure,  to  be  purified  for 
sacred  uses.  The  word  thus  originated  and  con 
veying  this  meaning  is  employed  in  the  Scriptures 
to  express  the  moral  purity  or  holiness  of  God.*  In 
the  New  Testament  this  word  is  translated  by  the 
Greek  term  Ay(0f,  agios,  but  the  Hebrew  idea  is  con- 

&1D  my  holy  name.     Lev.  20 :  3. 


PLAN     OF      SALVATION.  99 

nected  with  the  Greek  word.  In  King  James's 
version  this  Greek  word  is  rendered  by  the  Saxon 
term  holy — the  Saxon  word  losing  its  original  im 
port,  (ivhole,  wholly,}  and  taking  that  of  the  Hebrew 
derived  through  the  Greek.  So  that  our  idea  of  the 
holiness  of  God  is  the  same  which  was  originated 
by  the  Levitical  ceremonies ;  and  there  is  no  other 
word,  so  far  as  I  have  been  able  to  examine,  in  any 
language,  which  conveys  this  idea.  Nor  is  there 
any  idea  among  any  people  that  approximates 
closely  to  the  Scripture  idea  of  holiness,  unless,  the 
words  received  some  shades  of  its  signification  from 
the  Bible.* 

Here,  then,  the  idea  of  God's  moral  purity  was 
conveyed  by  the  Mosaic  economy  in  a  manner  in 
accordance  with  the  constitution  and  the  condition 
of  the  Jewish  mind.  This  same  idea  has  descend 
ed  from  the  Hebrew,  through  the  Greek  to  our  own 
language,  and  there  is,  so  far  as  known,  no  other 
word  in  the  world,  which  conveys  to  the  mind  the 

*  One  of  the  principal  difficulties  which  the  Missionary  meets 
with,  according  to  letters  in  the  Missionary  reports,  is,  that  of 
conveying  to  the  mind  of  the  heathen,  the  idea  of  the  holiness  of 
God.  They  find  no  such  idea  in  their  minds,  and  they  can  use 
no  words  in  their  language  by  which  to  convey  the  full  and  true 
force  of  the  thought.  The  true  idea,  therefore,  if  communicated 
at  all,  must  be  conveyed  by  a  periphrasis,  and  by  labored  illus 
tration.  This  obstacle  will  be  one  of  the  most  difficult  to  sur 
mount  in  all  languages ;  and  it  cannot  be  perfectly  overcome,  till 
the.  Christian  teacher  becomes  perfectly  familiar  with  the  Ian- 
guage  of  those  whom  he  wishes  to  instruct 


100  PHILOSOPHY       OF      THE 

true  idea  of  God's  moral  pui  ty.  but  that  originated 
by  the  institution  which  God  prescribed  to  Moses 
upon  the  Mount.* 

The  demonstration  then  is  conclusive,  both  from 
philosophy  and  fact,  that  the  true  and  necessary 
idea  of  God's  attribute  of  holiness  was  originated  by 
the  "  patterns"  of  the  Levitical  economy,  and  that  it 
could  have  been  communicated  to  mankind,  at  the 
first,  in  no  other  way.f 

*  Ex.  25  :  9. 

t  The  foundation  principle  of  that  school  of  skepticism,  at  the 
head  of  which  are  the  atheistical  materialists,  is,  that  all  know 
ledge  is  derived  through  the  medium  of  the  senses,  and  that  as 
God  is  not  an  object  of  sense,  men  can  have  no  knowledge  of 
his  being  or  attributes.  Now  these  deductions  show  that  the 
truth  of  revealed  religion  may  be  firmly  established  upon  iheii 
own  proposition. 


PLAN      OF      SALVATION.  101 


CHAPTER  VIH. 

CONCERNING  THE  ORIGIN  OF  THE  IDEAS  OF 
JUSTICE  AND  MERCY,  AND  THEIR  TRANSFER 
TO  THE  CHARACTER  OF  JEHOVAH. 

HOLINESS  and  justice,  although  they  convey  to 
the  mind  ideas  somewhat  distinct  from  each  other, 
yet  the  import  of  the  one  is  shaded  into  that  of  the 
other.  Holiness  signifies  the  purity  of  the  Divine 
nature  from  moral  defilement ;  while  justice  signi 
fies  the  relation  which  holiness  causes  God  to  sus 
tain  to  men,  as  the  subjects  of  the  Divine  govern 
ment.  In  relation  to  God,  one  is  subjective,  declar 
ing  his  freeedom  from  sin  ;  the  other  objective,  de 
claring  his  opposition  to  sin,  as  the  transgression  of 
the  divine  law.  The  Israelites  might  know  that 
God  was  holy,  and  that  he  required  of  them  clean 
hands  and  a  clean  heart  in  worship,  and  yet  not  un 
derstand  the  full  demerit  of  transgressing  the  will 
of  God,  or  the  intensity  of  the  Divine  opposition  to 
sin.  God  had  given  them  the  moral  law,  and  they 
knew  that  he  required  them  to  obey  it ;  but  what, 
in  the  mind  of  God,  was  the  proper  desert  of  diso 
beying  it  they  did  not  know.  They  had  been  ac 
customed,  like  all  idolaters,  to  consider  the  desert 
9* 


102 


PHILOSOPHY     OF      THE 


of  moral  transgression  uncertain  and  unequal.  Now 
they  had  to  learn  the  immutable  justice  of  the  Su 
preme  Being — that  his  holiness  was  not  a  passive 
quality,  but  an  active  attribute  of  his  nature,  and 
not  only  the  opposite,  but  the  antagonist  principle 
(o  sin. 

In  what  manner,  then,  could  a  knowledge  of  the 
Divine  Justice,  or  of  the  demerit  of  sin  in  the  sight 
of  God,  be  conveyed  to  the  minds  of  the  Jews. 

There  is  but  one  way  in  which  any  being  can 
manifest  to  other  minds  the  opposition  of  his  nature 
to  sin.  A  lawgiver  can  manifest  his  views  of  the 
demerit  of  transgression  in  no  other  way  than  by 
the  penalty  which  he  inflicts  upon  the  transgressor. 
In  all  beings  who  have  authority  to  make  law  for 
the  obedience  of  others,  the  conscience  is  the  stand 
ard  which  regulates  the  amount  of  punishment  that 
should  be  inflicted  upon  the  disobedient ;  and  the 
measure  of  punishment  which  conscience  dictates,  is 
just  in  proportion  to  the  opposition  which  the  law 
giver  feels  to  the  transgression  of  his  law  ;  i.  e.  the 
amount  of  regard  which  he  has  for  his  own  law, 
will  graduate  the  amount  of  opposition  which  he 
will  feel  to  its  transgression.  The  amount  of  oppo 
sition  which  any  being  feels  to  sin  is  in  proportion 
tc  the  holiness  of  that  being,  and  conscience  will 
sanction  penalty  up  to  the  amount  of  opposition 
which  he  feels  to  crime. 

If  the  father  of  a  family  felt  no  regard  for  the 
'aw  of  the  Sabbath,  his  conscience  would  not  allow 


PLAN      OF      SALVATION.  103 

him  to  punish  his  children  for  violating,  by  folly  or 
labor,  a  law  which  he  did  not  himself  respect.  But 
a  father  who  felt  a  sacred  regard  for  the  Divine 
law,  would  be  required  by  his  conscience  to  cause 
his  children  to  respect  the  Sabbath,  and  to  punish 
them  if  they  disobeyed.  The  penalty  which  one 
felt  to  be  wronjj  the  other  would  feel  to  be  rio-ht, 

o  O 

because  the  disposition  of  the  one  towards  the  law 
was  different  from  the  other. 

The  principle  then  is  manifest,  that  the  more 
holy  and  just  any  being  is,  the  more  he  is  opposed 
to  sin,  and  the  higher  penalty  will  his  conscience 
sanction  as  the  desert  of  transgressing  the  Divine 
law.  Now,  God  being  infinitely  holy,  he  is,  there 
fore,  infinitely  opposed  to  sin,  and  the  Divine  con 
science  will  enforce  penalty  accordingly. 

This  is  the  foundation  of  penalty  in  the  Divine 
mind.  The  particular  point  of  inquiry  is,  How 
could  the  desert  of  sin,  as  it  existed  in  the  mind 
of  God,  be  revealed  to  the  Israelites '! 

If  the  penalty  inflicted  is  sanctioned  by  the  con 
science  of  the  lawgiver,  it  follows,  as  has  been  shown, 
that  the  opposition  of  his  nature  to  the  crime  is  in 
exact  proportion  to  the  penalty  which  he  inflicts 
upon  the  criminal.  Penalty,  therefore,  inflicted  up 
on  the  transgressor,  is  the  only  way  by  which  the 
standard  of  justice,  as  it  exists  in  the  mind  of  God. 
could  be  revealed  to  men. 

The  truth  of  this  principle  may  be  made  appa 
rent  by  illustration.     Suppose  a  father  were  to  ex 


PHILOSOPHY      OF      THE 

press  his  will  in  relation  to  the  government  of  his 
family,  and  the  regulations  were  no  sooner  made, 
than  some  of  his  children  should  resist  his  authority, 
and  disobey  his  commands.  Now.  suppose  the  fa 
ther  should  not  punish  the  offenders,  hut  treat  them 
as  he  did  his  obedient  children.  By  so  doing  he 
would  encourage  the  disobedient — discourage  the 
obedient— destroy  his  own  authority,  and  make  the 
impression  upon  the  minds  of  all  his  children  that 
he  had  no  regard  for  the  regulations  which  he  had 
himself  made.  And  further,  if  these  regulations 
were  for  the  general  good  of  the  family,  by  riot 
maintaining  them,  he  would  convince  the  obedient 
that  he  did  not  regard  their  best  interests,  but  was 
the  friend  of  the  rebellious.  And  if  he  were  to 
punish  for  the  transgression  but  lightly,  they  would 
suppose  that  he  estimated  but  lightly  a  breach  of 
his  commands,  and  they  could  not,  from  the  consti 
tution  of  their  minds,  suppose  otherwise.  But  if 
the  father,  when  one  of  the  children  transgressed, 
should  punish  him  and  exclude  him  from  favor  till 
he  submitted  to  his  authority,  and  acknowledged 
with  a  penitent  spirit  his  offence,  then  the  house 
hold  would  be  convinced  that  the  father's  will  was 
imperative,  and  that  the  only  alternative  presented 
to  them  was  affectionate  submission,  or  exclusion 
from  the  society  of  their  father  and  his  obedient 
children.  Thus  the  amount  of  the  father's  regard 
for  his  law,  his  interest  inv  the  well-being  of  his 
obedient  children,  and  the  opposition  of  his  nature 


PLAN      OF      SALVATION.  105 

to  disobedience,  would  be  graduated  in  every  child's 
mind  by  the  penalty  which  he  inflicted  for  the 
transgression  of  his  commands. 

O 

So  in  the  case  of  an  absolute  lawgivel  :  his  hos 
tility  to  crime  could  be  known  only  by  the  penalty 
which  he  inflicted  upon  the  criminal.  If,  for  the 
crime  of  theft,  he  were  to  punish  the  offender  only 
by  the  imposition  of  a  trifling  fine,  the  impression 
would  be  made  upon  every  mind  that  he  did  not, 
at  heart,  feel  much  hostility  to  the  crime  of  lar 
ceny.  If  he  had  the  power,  and  did  not  punish 
crime  at  all,  he  would  thus  reveal  to  the  whole  na 
tion  that  he  was  in  league  with  criminals,  and  him 
self  a  criminal  at  heart. 

So  in  relation  to  murder,  if  he  were  to  let  the 
culprit  go  free,  or  inflict  upon  him  but  a  slight 
penalty,  he  would  thus  show  that  his  heart  was 
tainted  with  guilt,  and  that  there  was  no  safety  for 
good  men  under  his  government.  But  should  he 
fix  a  penalty  to  transgression  — declare  it  to  all  his 
subjects,  and  visit  every  criminal  with  punishment 
in  proportion  to  his  guilt,  he  would  show  to  the 
world  that  he  regarded  the  law,  and  was  opposed 
directly  and  forever  to  its  transgression. 

In  like  manner,  and  in  no  other  way,  could  God 
manifest  to  men  his  infinite  justice  and  his  regard 
for  the  laws  of  his  kingdom.  Did  he  punish  for  sin 
with  but  a  slight  penalty,  the  whole  universe  of 
mind  would  have  good  reason  to  believe  that  the 
God  of  heaven  was  but  little  opposed  to  sin.  Did 


108  PHILOSOPHY      OF      THE 

he  punish  it  with  the  highest  degree  of  penalty,  it 
would  be  evidence  to  the  universe  that  his  nature 
was  in  the  highest  degree  opposed  to  sin  and  at 
tached  to  holiness. 

Now,  whatever  may  be  said  in  relation  to  the 
application  of  these  principles  to  future  rewards 
and  punishments,  one  thing  will  be  apparent  to  all, 
which  is  all  that  the  present  argument  requires  to 
be  admitted,  that  is — the  mind  of  man  would  re 
ceive  an  idea  of  the  amount  of  God's  opposition  to 
sin,  only  by  the  amount  of  penalty  which  he  in 
flicted  upon  the  sinner. 

Having  ascertained  these  premises,  we  return  to 
the  inquiry,  How  could  the  demerit  of  sin  in  the 
sight  of  God:  or  the  idea  of  God's  attribute  of 
justice,  be  conveyed  to  the  minds  of  the  Jews  ? 

The  people  had  now.  in  a  good  degree,  a  know 
ledge  of  what  sin  was.  In  addition  to  the  light  of 
natural  conscience,  which  might  guide  them  to  some 
extent  in  relation  to  their  duties  to  each  other,  they 
had  the  Moral  Law,  with  the  commentary  of  Mo 
ses,  defining  its  precepts  and  applying  them  to  the 
conduct  of  life.  Their  minds  were  thus  enlightened 
in  relation  to  sin  in  the  following  particulars.  First, 
those  acts  which  were  a  transgression  of  the  posi 
tive  precepts  of  the  Law.  Second,  omissions  of 
duties  enjoined  in  the  Law  ;  and,  Third,  many  acts 
which  the  spirit  of  the  law  would  condemn,  but 
which  might  not  be  defined  in  any  particular  pre 
cept,  would  now  be  noticed  by  enlightened  COD 


PLAN    OF     SALTATION.  107 

science,  as  sin  against  Jehovah,  their  holy  benefac 
tor,  and  the  giver  of  the  law. 

Having  thus  been  taught  what  was  sin  of  com 
mission  and  omission,  one  obvious  design  of  the 
institution  of  sacrific  3s,*  and  one  which  has  been 
perceived  and  understood,  both  by  the  Jews  and 
Gentiles,  was  to  convey  to  the  mind  the  just  de 
merit  and  proper  penalty  of  sin. 

There  were  three  classes  of  sacrifices  in  the  old 
dispensation  in  which  death  was  inflicted.  The 
first,  which  Gentiles,  as  well  as  Jews  were  permit 
ted  to  offer,  was  the  holocaust,  or  whole  burnt  offer 
ing,  which  was  entirely  consumed  by  fire.  Sacri 
fices  of  this  description  seem  to  have  been  offered 
from  the  earliest  ages.  They  were  offered,  as  the 
best  informed  think,  as  an  acknowledgement  of,  and 
atonement  for,  general  sin  fulness  of  life.  They  seem 
to  have  had  reference  to  the  fact,  of  which  every 
man  is  conscious,  that  he  often  violates  known  duty, 
and  does  many  things  which  the  light  of  nature  and 
conscience  teaches  him  not  to  do. 

After  the  whole  burnt  offering,  was  the  sin  offer 
ing,  sacrificed  for  an  atonement,  when  the  individ- 

*  The  question  whether  the  sacrifices,  and  the  particular  regu 
lations  concerning  them,  were  of  Divine  origin,  does  not  affect 
the  argument.  Whether  they  were  originally  institued  by  Divine 
command,  or  whether  Moses,  acting  under  Divine  guidance,  modi- 
fied  an  existing  institution  and  adapted  it  to  the  Divine  purposes, 
both  the  design,  and  the  end  accomplished,  would  be  the  same. 
There  are  good  reasons,  however,  for  the  opinion  that  sacrifices 
for  sin  were  of  Divine  appointment. 


108 


PHILOSOPHY       OF      THE 


ual  had  transgressed  any  specific  precept  of  the 
moral  law. 

The  trespass-offering  differed  only  from  the  sin- 
offering,  as  the  learned  suppose,  in  this,  that  it  was  a 
sacrifice  for  sins  of  omission,  or  for  the  non-perform 
ance  of  duty,  while  the  sin-offering  was  made  for  a 
violation  of  the  specific  precepts  of  the  Moral  Law. 
Whether  the  design  of  the  different  classes  of  sacri 
fices  was  as  above  specified  or  not,  is  not  material, 
further  than  it  shows  how  nicely  the  forms  of  the 
Levitical  economy  were  adjusted  to  meet  that  vari 
ed  consciousness  of  sin,  which  the  precepts  of  the 
law  and  an  enlightened  conscience  would  produce 
in  the  human  soul.  The  material  point  to  which 
attention  is  necessary,  with  reference  to  the  present 
discussion,  is  that  by  which  the  death  and  destruc 
tion  of  the  animal,  offered  in  sacrifice,  was  made  to 
represent  the  desert  of  the  sinner.  s 

When  an  individual  brought  a  sacrifice,  he  de 
livered  it  to  the  priest  to  be  slain.  He  then  laid  his 
hands  upon  its  head,  thereby,  in  a  form  well  under 
stood  among  the  Jews,  transferring  to  it  his  sins ; 
and  then  the  life  of  the  sacrifice  was  taken  as  a  sub 
stitute  for  his  own  life.  He  was  thus  taught  that  the 
transgression  of  the  law,  or  any  act  of  sin  against 
God,  was  worthy  of  death  ;  and  that  the  sacrifice 
suffered  that  penalty  in  his  stead. 

Further — The  Jews  had  been  taught  that  the 
blood  of  the  sacrifice  was  its  life ;  or  rather  the 
principle  upon  which  the  life  of  the  body  depended. 


PLAN      OF      SALVATION.  109 

Upon  this  subject  they  had  the  following  express 
instruction — "  For  the  life  of  the  flesh  is  the  blood  ; 
arid  I  have  given  it  to  you  upon  the  altar  to  make 
an  atonement  for  your  souls  :  for  it  is  the  blood 
that  maketh  an  atonement  for  the  soul."*  Now, 
this  blood,  which  the  Jews  were  thus  taught  to  be 
lieve  was  the  life  of  the  sacrifice,  was  repeatedly 
sprinkled  by  the  priest  upon  the  mercy-seat  and  to 
wards  the  holy  place  ;  thus  presenting  the  life  of 
the  sacrifice  immediately  in  the  presence  of  God ; 
(the  ineffable  light,  or  symbol  of  God's  presence, 
rested  over  the  mercy-seat  between  the  cherubim) 
signifying,  as  plainly  as  forms,  and  shadows,  and 
external  types  could  signify,  that  life  had  been  ren 
dered  up  to  God  to  make  an  atonement  for  their 
souls. 

Thus  the  idea  was  conveyed  to  their  mind  through 
the  senses,  that  the  desert  of  sin  in  the  sight  of  God 
was  the  death  of  the  soul.  And  while  they  stood 
praying  in  the  outer  court  of  the  tabernacle,  and  be 
held  4;he  dark  volume  of  smoke  ascending  from  the 
fire  that  consumed  the  sacrifice  which  was  burning 
in  their  stead,  how  awful  must  have  been  the  im 
pression  of  the  desert  of  sin,  made  by  that  dark 
volume  of  ascending  smoke.  The  idea  was  dis 
tinct  and  deeply  impressed,  that  God's  justice  was 
a  consuming  fire  to  sinners ;  and  that  their  souls 
escaped  on.y  through  a  vicarious  atonement. 

As  a  picture  in  a  child's  primer  will  convey  an 

*  Lev.  IT:  11. 
10 


110  PHILOSOPHY      OF      THE 

idea  to  the  infant  mind,  long  before  it  can  be  taught 
by  abstract  signs  so  the  Jews,  in  the  infancy  of 
their  knowledge  of  God,  and  before  there  were  any 
abstract  signs  to  convey  that  knowledge,  had  thrown 
into  their  minds  through  the  senses,  the  two  essen 
tial  ideas  of  God's  justice  and  mercy — His  justice 
in  that  the  wages  of  sin  is  the  death  of  the  soul — 
and  His  mercy,  in  that  God  would  pardon  the  sin 
ner,  if  he  confessed  his  sin,  acknowledged  the  life 
of  his  soul  forfeited,  and  offered  the  life  of  the  sacri 
fice  as  his  substitute. 

In  this  manner  an  idea  of  the  desert  of  sin  was 
conveyed  to  the  minds  of  the  Jews — God's  law 
honored  ;  and  the  utter  hostility  of  the  lawgiver  to 
sin  clearly  manifested  ;  and  God's  mercy  was  like 
wise  revealed  as  slated  in  the  preceding  paragraph. 
Thus  in  a  manner  accordant  with  the  circumstances 
of  the  Jews,  and  by  means  adapted  in  their  opera 
tion  to  the  constitution  of  nature,  was  the  know 
ledge  of  God's  attribute  of  Justice,  and  the  relation 
which  Mercy  sustains  to  that  attribute,  fully  revealed 
in  the  world  ;  and,  in  view  of  the  nature  of  things 
it  could  have  been  revealed  in  no  other  way.* 

*  Enquiring  readers  of  the  Old  Testament  often  find  many 
things  announced  in  the  name  of  God,  which  must  seem  to  them 
inconsistent  with  the  majesty  of  the  Divine  nature,  unless  they 
view  those  requirements  in  the  light  of  the  inquiry,  «  What  im 
pressions  where  they  adapted  to  make  upon  the  Jewish  mind  ?" 
There  are  but  few  readers  of  the  Old  Testament  who  read  on  this 
subject  intelligently.  In  this  remark  we  do  not  refer  to  the  his 
torical  or  preceptive  portions  of  these  writings,  but  to  the  tic- 


PLAN      OF      SALVATION.  Ill 

tnents  of  the  Mosaic  institution.  In  ordei  to  see  the  design  of 
many  items  of  the  system,  we  must  consider  those  items  as  exhi 
bitions  to  the  senses,  designed  chiefly,  perhaps  only,  to  produce 
right  ideas,  or  to  correct  erroneous  ones  then  existing,  in  the 
minds  of  the  Jews.  The  inquiry  ought  not  to  be,  what  impres 
sion  are  they  adapted  to  produce  upon  our  minds  concerning  God, 
but,  what  impression  would  the  particular  revelation  make  upon 
THEIR  minds.  An  instance  or  two  will  illustrate  these  remarks. 

The  adaptation  to  accomplish  a  necessary  end  is  apparent  in 
the  scene  at  Sinai.  The  Israelites  had  been  accustomed  to  an 
idolatry  where  the  most  common  familiarities  where  practised 
with  the  idol  gods.  The  idea  of  reverence  and  majesty  which  be 
longs  to  the  character  of  God,  had  been  lost,  by  attaching  the 
idea  of  divinity  to  the  objects  of  sense.  It  was  necessary,  there 
fore,  that  the  idea  of  God  should  now  be  clothed,  in  their  minds, 
with  that  reverence  and  majesty  which  properly  belongs  to  it. 
The  scene  at  Sinai  was  adapted  to  produce,  and  did  produce  for 
the  time  being,  the  right  impression.  The  mountain  was  made 
to  tremble  to  its  base.  A  cloud  of  darkness  covered  its  summit, 
from  which  the  lightnings  leaped  out  and  thunders  uttered  then- 
voices.  In  the  words  of  a  New  Testament  writer,  there  was 
"darkness,  and  blackness,  and  tempest."  It  was  ordered  that 
neither  man  nor  beast  should  touch  the  mountain  lest  they  should 
be  visited  with  death.  The  exhibition  in  all  its  forms  was 
adapted  to  produce  that  sense  of  majesty  and  awe  in  view  cf  the 
divine  character  which  the  Israelites  needed  to  feel.  I;  mi  ads 
subjected  to  the  influence  of  other  circumstances  than  those 
which  affected  the  character  of  the  Israelites  in  Egypt,  such 
manifestations  might  not  be  necessary ;  but  in  the  case  of  the 
Jews,  accustomed  as  they  had  been  to  witness  a  besotting  famil 
iarity  with  idols,  these  manifestations  were  directly  adapted  to 
counteract  low  views  of  the  Divine  character,  and  to  inspire  the 
soul  with  suitable  reverence  in  view  of  the  infinite  majesty  and 
eternal  power  of  the  Being  with  whom  they  had  to  do. 

The  testimony  of  the  Bible  in  relation  to  the  design  of  the  ex- 


112  PHILOSOPHY      OF      THE 

hibition  at  Sinai  corroborates  the  views  that  have  been  given 
«  When  the  people  saw  it,  they  removed  and  stood  afar  off,  and 
they  said  unto  Moses,  Speak  thou  unto  us  and  we  will  hear :  but 
let  not  God  speak  unto  us  lest  we  die.  And  Moses  said  unto  the 
people,  Fear  not,  for  God  has  come  to  prove  you,  and  that  his  fear 
may  be  before  your  faces  that  ye  sin  not.5'— Ex.  20  :  18,  19. 

The  scene  which  occurred  afterwards,  evinced  the  necessity  oi 
this  exhibition,  and  developed  the  result  of  the  proof,  [trial]  that 
was  made  of  their  character.  In  the  absence  of  Moses  they  re 
quired  an  image  of  Jehovah  to  be  made,  and  they  feasted  and 
<  played' — this  last  word  having  a  licentious  import — in  its  pres 
ence.  Thus,  after  trial  of  the  strongest  exhibitions  upon  their 
mind,  some  of  them  proved  themselves  so  incorrigibly  attached  to 
licentious  idolatry  that  they  desired  to  worship  Jehovah  under  the 
character  of  the  Egyptian  calf.  They  thus  proved  themselves 
unfit  material,  too  corrupt  for  the  end  in  view,  and  they  were, 
in  accordance  with  the  reason  of  the  case,  destroyed. 

Another  conviction  necessary  to  be  lodged  in  the  minds  of  the 
Israelites,  and  impressed  deeply  and  frequently  upon  their  hearts, 
was  faith  in  the  present  and  overruling  God.  This  was  the  more 
necessary,  as  no  visible  image  of  Jehovah  was  allowed  in  the 
camp.  There  were  but  two  methods  possible,  by  which  their 
minds  could  be  convinced  of  the  immediate  presence  and  power 
of  God  controling  all  the  events  of  their  history.  Either  such 
exhibitions  must  be  made  that  they  would  see  certain  ends  ac 
complished  without  human  instrumentality ;  or,  they  must  see 
human  instrumentality  clothed  with  a  power  which  it  is  not  pos 
sible  in  the  nature  of  things,  it  should  in  itself  possess.  The 
circumstances  connected  with  the  fall  of  Jericho  will  illustrate 
the  case.  The  people  were  required  to  surround  the  city,  by  a 
silent  procession  during  seven  days,  bearing  the  sacred  ark,  and 
blowing  with  rude  instruments  which  they  used  for  trumpets.  On 
the  seventh  day,  the  people  were  to  shout  after  they  had  com 
passed  the  city  seven  times  ;  and  when  they  shouted,  according 
to  a  Divine  promise,  the  walls  of  the  city  fell  to  the  ground. 


PLAN      OF     S A  L  V A T I O  N . 


113 


Now,  here  was  a  process  of  means  in  which  there  was  no  adap 
tation  to  produce  the  external  effect,  in  order  that  the  INTERNAL 
effect,  the  great  end  ol  all  revelation,  might  be  produced — that 
they  might  be  taught  to  recognise  Jehovah  as  the  present  God  of 
nature  and  providence,  and  rest  their  faith  on  him. 

If  the  Israelites  had.  in  this  case,  used  the  common  instrumen 
talities  to  secure  success — if  they  had  destroyed  the  wall  with  in 
struments  of  war,  or  scaled  its  height. with  ladders,  and  thus  over 
come  by  the  strength  of  their  own  arm,  or  the  aid  of  their  own 
devices,  instead  of  being  led  to  humble  reliance  upon  God,  and 
to  recognise  his  agency  in  their  behalf,  they  would  have  seen  in 
the  means  which  they  had  used  a  cause  adequate  to  produce  the 
effect,  and  they  would  have  forgotten  the  First  Cause,  upon  whose 
power  they  were  dependent.  Second  causes  were  avoided  in  or 
der  that  they  might  see  the  connection  between  the  First  Cause, 
and  the  effect  produced — human  instrumentality  stood  in  abey 
ance,  in  order  that  the  Divine  agency  might  be  recognised:  Thus 
they  were  taught  to  have  faith  in  God,  and  to  rely  upon  the 
presence  and  the  power  of  the  Invisible  Jehovah. 
10* 


114  PHILOSOPHY      OF     THE 


CHAPTER  U, 


CON  JK 


5RNING  THE  TRANSITION  FROM  THE  MA 
TERIAL  SYSTEM,  BY  WHICH  RELIGIOUS  IDEAS 
WERE  CONVEYED  THROUGH  THE  SENSES,  TO 
THE  SPIRITUAL  SYSTEM,  IN  WHICH  ABSTRACT 
IDEAS  WERE  CONVEYED  BY  WORDS  AND  PAR 
ABLES. 

HUMAN  language  has  always  advanced  from  its 
first  stage,  in  which  ideas  are  acquired  directly 
through  the  medium  of  the  senses,  to  the  higher 
state,  in  which  abstract  ideas  are  conveyed  by  ap 
propriate  words  and  signs.  When  an  idea  is  once 
formed  by  outward  objects,  and  a  word  formed  re 
presenting  that  idea,  it  is  then  no  longer  necessary, 
or  desirable,  that  the  object  which  first  originated 
the  idea  should  longer  be  associated  in  the  mind 
with  the  idea  itself.  It  is  even  true  that  the  import 
of  abstract  ideas  suffers  from  a  co-existence  in  the 
mind  of  the  abstract  thought  with  the  idea  of  the 
object  which  originated  it.  Thus  the  word  spirit 
now  conveys  a  distinct  idea  to  the  mind  of  pure 
spiritual  existence  ;  but  the  distinctness  and  power 
of  the  idea  is  impaired,  by  remembering  that  the 
word  from  which  it  was  derived,  originally  sigrnfi- 


PLAN    OF     SALVATION.  115 

ed  wind,  and  that  the  word  itself  was  originated  in 
the  first  place  by  the  wind.  So  in  other  cases  ;  al 
though  the  ideas  of  abstract  and  spiritual  things  can 
be  originated,  primarily,  only  from  outward  objects, 
yet  when  they  have  been  originated,  and  the  spirit 
ual  idea  connected  with  the  sign  or  word  conveying 
its  proper  sense,  it  is  desirable,  in  order  to  their  great 
est  force  and  perspicuity,  that  their  connection  with 
materiality  should  be  broken  off  in  the  mind. 

In  all  written  languages  this  advancement  from 
one  stage  of  perfection  to  another,  by  the  addition  of 
abstract  ideas,  can  be  traced ;  and  experience  teach 
es,  incontrovertibly,  that  the  advancement  of  human 
language,  as  above  described,  and  the  advancement 
of  human  society,  are  dependent  upon  each  other. 

The  preceding  principles  being  applied  to  the 
subject  under  consideration,  it  would  follow  that 
the  Mosaic  machinery,  which  formed  the  abstract 
ideas,  conveying  the  knowledge  of  God's  true  char 
acter,  would  no  longer  be  useful  after  those  ideas 
were  originated,  defined,  and  connected  with  the 
words  which  expressed  their  abstract  or  spiritual 
import.  It  would  follow,  therefore,  that  the  ma 
chinery  would  be  entirely  dispensed  with  when 
ever  it  had  answered  the  entire  design  for  which  it 
was  put  into  operation.  Whenever  the  Jews  were 
cured  of  idolatry,  and  had  obtained  true  ideas  of  the 
attributes  of  the  true  God,  then  the  dispensation  of 
shadows  and  ceremonies,  which  "  could  not  make 
the  comers  thereunto  perfect,"  would,  according  to 


J  16  PHILOSOPHY     OP     THE 

the  reason  of  things,  pass  away,  and  give  place  to  a 
more  perfect  and  more  spiritual  dispensation. 

We  find,  accordingly,  that  the  machinery  of  the 
tabernacle  was  gradually  removed  ;  it  never  having 
existed  in  perfection  after  the  location  of  the  tribes 
in  Palestine.  They  sojourned  in  the  wilderness 
until  those  who  had  come  out  of  Egypt  died.  The 
generation  who  succeeded  them  had  the  advantage 
of  having  received  their  entire  education  through 
the  medium  of  the  Mosaic  institution,  and  thus  of 
being  freed  from  vicious  habits  and  remembrances 
contracted  in  idolatrous  society. 

Afterwards  the  prophets  held  an  intermediate 
place  between  the  material  dispensation  of  Moses 
and  the  pure  spirituality  of  that  of  Christ.  In  the 
prophetic  books,  especially  the  later  ones,  there  is  an 
evident  departure  from  a  reliance  upon  the  external 
forms,  and  an  application  of  the  ideas  connected 
with  those  forms  to  internal  states  of  mind.  Their 
views  of  the  old  dispensation  were  more  spiritual 
than  the  views  of  those  who  lived  near  the  origin  of 
the  institution.  And  in  the  dispensation  of  the 
Messiah,  the  prophets  evidently  expected  clearer 
light  and  purer  spirituality. 

The  state  of  the  case,  then,  is  this  :  The  old  dis 
pensation  was  necessary  and  indispensable,  in  itself, 
and  in  its  place ;  but  it  was  neither  designed,  nor 
adapted  to  continue— The  knowledge  of  Divine 
things  which  it  generated  was  necessary  for  all  men, 
but,  as  yet,  if  was  circumscribed  to  a  small  portion  of 


PLAN      OF      SALVATION.  117 

the  human  family :  the  point  of  inquiry  now  pre 
sents  itself,  How  could  this  essential  knowledge 
concerning  the  Divine  Nature  and  attributes,  be 
extended  throughout  the  world  ? 

There  would  be  but  two  methods  possible — either 
the  same  processes,  and  the  same  cumbrous  ma 
chinery,  (which  were  a  l  burden'  that  an  apostle  af 
firmed  neither  he  nor  his  fathers  were  able  to  bear) 
must  be  established  in  every  nation  and  kindred  and 
tribe  of  the  human  family,  and  thus  each  nation  be 
disciplined  and  educated  by  itself:  or,  one  nation 
must  be  prepared  and  disciplined,— their  propensity 
to  idolatry  destroyed — the  ideas  coined  in  the  die 
prepared  by  Jehovah,  thrown  into  their  minds,  and 
then,  being  thus  prepared,  they  might  be  made  the 
instruments  of  transferring  those  ideas  into  the  Ian 
guages  of  other  nations.*  If  the  Almighty  were  to 
adopt  the  first  method,  it  would  exclude  men  from 
benevolent  labor  for  the  spiritual  good  of  each  other  ; 
and  besides,  the  history  of  the  process  with  the  Jews, 
as  well  as  the  reason  of  the  thing,  would  indicate 
that  the  latter  method  would  be  the  one  which  the 
Maker  would  adopt. 

*  There  is  a  common,  and,  to  some  minds,  a  weighty  objection 
against  the  truth  of  Revealed  Religion,  stated  as  follows  : — If  God 
ever  gave  a  religion  to  the  world,  why  did  he  not  reveal  it  to  all 
men,  and  reveal  it  at  once  and  perfectly,  so  that  no  one  could 
douV.  ?  If  this  had  been  possible,  it  might  not  have  been  expe 
dient  ;  but  the  nature  of  things,  as  we  have  seen,  rendered  it  im 
possible  to  give  man  a  revelation  in  such  a  manner. 


11' 


PHILOSOPHY       OF      THE 


But.  in  order  to  the  diffusion  of  the  knowledge  of 
God  by  the  latter  method,  some  things  would  be 
necessary  as  pre-requisites,  among  which  are  the 
following  — 

1.  That  the  Jews,   who  possessed   these   ideas, 
should  be  scattered  throughout  the  world,  and  that 
they  should  be  thus  scattered  long  enough  before 
the  time  of  the  general  diffusion  of  Divine  know 
ledge  to  have  become  familiar  with  the  languages  of 
the  different  nations  where  they  sojourned.     This 
would  be  necessary,  in  order  that  by  speaking-  in 
other  tongues  they  might  transfer  into  them  their 
own  ideas  of  Divine  things,  by  attaching  those  ideas 
to  words  in  the  respective  languages  which  they 
spoke,  or  by  introducing  into  those  languages  words 
and  phrases  of  Hebrew  origin,  conveying  the  re 
vealed  ideas.    Whether  the  different  languages  were 
acquired  by  miraculous  or  by  human  instrumental 
ity,  there  would  be  no  other  way  possible  of  trans 
ferring  ideas  from  one  language  to  another,  but  by 
the  methods  above  mentioned. 

2.  It  would  be  necessary,  before  the  Jews  were 
thus   scattered,    that   their  propensity   to   idolatry 
should  be  entirely  subdued,  otherwise  they  would, 
as  they  had  frequently  done  before,  fall  into  the 
adominable  habits  of  the  nations  among  whom  they 
were  dispersed.* 

*  Idolatry  is  one  of  the  most  unconquerable  of  all  the  cor 
rupt  propensities  of  the  human  soul.  Miracles  under  the  new 


PLAN      OP      SALVATION.  119 

3.  The  new  and  spiritual  system  should  be  first 
propagated  among  those  who  understood  both  the 
spiritual  import  of  the  Hebrew  language,  and  like 
wise  the  language  of  the  other  nations  to  whom  the 
gospel  was  to  be  preached.  It  was  necessary  that 
the  new  dispensation  should  be  committed,  first  to 
the  Jews,  who  were  scattered  in  the  surrounding 
notions,  because,  as  we  have  seen,  they  were  the 
on  y  individuals  immediately  prepared  to  communi 
cate  it  to  others. 

Now  the  following  facts  are  matters  of  authentic 
history. 

1.  By  instruction  and  discipline  the  Jews  were 
entirely  cured  of  the   propensity  to   idolatry  —  so 
much  so  that  their  souls  abhorred  idols. 

2.  They  were,  and  had  been  for  many  genera 
tions,  dispersed  among  all  nations  of  the  Roman 
world  ;  but  still,  in  their  dispersion  they  retained 
their  peculiar  ideas,  and  multitudes  of  this  peculiar 
people  assembled  out  of  all  countries,  at  least  once  a 
year,  at  the  city  of  Jerusalem,  to  worship  Jehovah  ; 
and  it  was  while  the  multitudes  were  thus  assembled, 
that  the  gospel  was  first  preached  to  them;  and 
preached,  as  was  proper  it  should  be,  by  power  and 
miracle,  in  order  that  those  present  might  know  as 
suredly  that  the  dispensation  wrjs  from  Heaven. 


dispensation  had  scarcely  ceased  —  the  apostolic  fathers  were 
scarcely  cold  in  their  graves,  before  idolatrous  forms  were  again 
superinduced  upon  the  pure  spirituality  of  the  holy  gospel,  and  in 
the  Papal  church  the  curse  continues  till  this  hour. 


12)  PHILOSOPHY     OF      THE 

3.  The  new  dispensation  was  likewise  introduced 
in  the  first  place  among  the  Jews  who  continued  to 
reside  in  Palestine,  arid  when  a  sufficient  number 
of  them  were  fully  initiated,  persecutions  were 
caused  to  arise  which  scattered  them  abroad  among 
the  nations ;  and  the  Gentile  languages  not  being 
known  to  them,  they  were  miraculously  endowed 
with  the  gift  of  tongues,  that  they  might  communi 
cate  to  others  the  treasures  of  Divine,  knowledge 
committed  to  them. 

Thus,  when  the  old  dispensation  had  fulfilled  its 
design  in  disciplining  the  Jews,  in  imparting  first 
ideas,  and  thus,  as  a  '  schoolmaster,'  preparing  the 
people  for  the  higher  instruction  of  Christ;  and 
when  the  fulness  of  the  times  had  come,  that  the 
means  and  the  material  were  prepared  to  propagate 
the  spiritual  truth  of  the  new  dispensation,  then  the 
Mosaic  cycle  would  appropriately  close — it  would 
not  be  consistent  that  it  should  remain  longer,  for 
the  plain  reason  given  by  Jesus  himself,  that  new 
wine  should  not  be  put  into  old  bottles,  nor  the  old 
and  imperfect  forms  be  incorporated  with  the  new 
and  spiritual  system. 

Therefore  it  was,  that  so  soon  as  the  new  dis 
pensation  had  been  introduced,  and  its  foundations 
firmly  laid,  Jerusalem,  the  centre  of  the  old  econo 
my,  with  the  temple  and  all  things  pertaining  to 
the  ritual  service,  was  at  once  and  completely  de 
stroyed,  and  the  old  system  vanished  away  forever. 
ft  would  not  have  been  expedient  for  God  to  dc- 


PLAN    OF     SALVATION.  121 

stroy  the  old  system  sooner,  because  it  was  neces 
sary  to  engraft  the  new  system  upon  the  old  ;  and 
it  ought  not  to  have  remained  longer,  for  the  rea 
sons  above  stated.* 

*  It  was  necessary  that  the  old  system  should  be  destroyed  at 
this  time,  in  order  to  throw  the  Jews  upon  Christ,  as  the  sacrifice 
for  their  sins.  Under  the  old  dispensation,  the  sacrifices  for  sin 
were  allowed  to  continue  to  the  end.  From  this  sacrifice  they 
were  taught  to  hope  for  pardon.  An  idea  had  been,  by  the  pro 
cess  which  God  himself  instituted,  originated  in  their  mind,  that 
death  must  ensue  for  sin ;  but  by  transferring  their  sins  to  the 
head  of  the  sacrifice,  it  died  as  a  vicarious  expiation,  and  they 
lived.  It  had  become  a  part,  almost,  of  the  Jewish  mind,  that 
they  could  not  hope  for  pardon,  unless  the  sacrifice  was  offered. 
They  felt  that  their  life  was  forfeited  by  sin,  and  they  were  un- 
pardoned  until  the  sacrifice  was  made,  and  it  could  be  made  no 
where  else  but  at  Jerusalem.  Now  God  destroyed  Jerusalem, 
and  caused  the  offering  for  sin  to  cease,  and  entirely  annihilated 
the  possibility  of  their  ever  again  expiating  their  sins  by  the  bloody 
sacrifices  ;  they  were,  therefore,  shut  up  to  the  doctrine  of  Christ's 
sacrifice  for  sin.  By  the  destruction  oi  Jerusalem,  the  alternative 
'was  presented  to  the  Jews — Accept  of  Christ's  sacrifice,  or  you 
have  no  propitiation  for  your  sins. 
11 


122  PHILOSOPHY      OF      THE 


CHAPTER  X. 

CONCERNING  THE  MEDIUM  OF  CONVEYING  TO 
MEN,  PERFECT  INSTRUCTION  IN  DOCTRINE  AND 
DUTY. 

THE  knowledge  which  the  old  dispensation  was 
designed  to  generate,  had  been  transmitted  into  the 
minds  of  the  Jews  ;  and  the  Jews  had  been  prepa 
red  to  transmit  the  abstract  import  of  those  spiritual 
ideas  into  other  languages.  The  Mosaic  institution, 
having  accomplished  its  design,  was  about  to  'van 
ish  away,'  and  give  place  to  the  new  dispensation, 
which  would  end  the  series  of  God's  revealed  in 
structions,  by  giving  men  a  perfect  system  of  reli 
gion,  accompanied  by  those  aids  and  influences, 
which  would  be  adapted  to  develope  and  perfect 
man's  moral  powers,  and  render  him,  in  his  present 
condition,  as  perfect  as  his  nature  and  his  circum 
stances  would  allow. 

At  this  point  of  our  progress  the  inquiry  presents 
itself—  What  can  we  learn,  from  the  present  con 
stitution  of  things,  concerning  the  medium  or  in 
strumentality  that  God  would  adopt  in  giving' 
mankind  a  perfect  system  of  religion  '! 

When  the  ideas  that  conveyed  the  knowledge 
of  God  were  understood  by  the  people,  human  Ian- 


PLAN      OP      PA  L  V  A  T  J  C  N  .  123 

guage  would  then  become  the  proper  medium  of 
communication.  The  very  fact  that  the  ideas  were 
generated  and  thrown  into  language,  evinces  that 
language  was  designed,  eventually,  to  be  the  me 
dium  through  which  they  should  be  transmitted 
to  the  world.  When  the  ideas  were  prepared,  as 
has  been  stated,  then  all  that  would  be  necessary, 
in  order  to  the  further  and  more  perfect  communi 
cation  of  knowledge,  would  be,  that  men  should 
have  a  teacher  to  use  this  language  to  expand, 
illustrate  and  apply  these  ideas ;  and  by  these,  give 
definitions,  and  illustrate  and  spiritualize  other  ideas 
when  necessary. 

Further;  man's  senses  are  constituted  with  an 
adaptation  to  the  external  world ;  and  his  intellec 
tual  constitution  is  adapted  to  intercourse  with  his 
fellow  man.  The  delicate  bony  structure  of  the 
ear,  which  conveys  sounds  from  the  tympanum  to 
the  sensorium,  is  nicely  adjusted  by  the  Maker  to 
appreciate  and  convey  the  tones  and  modulations 
of  the  human  voice.  Human  gesture,  likewise,  and 
the  expression  of  the  countenance  and  the  eye,  are 
auxiliary  to  human  language  in  conveying  instruc 
tion.  The  nature  of  man,  therefore,  is  adapted, 
both  physically  and  intellectually,  to  receive  knowl 
edge  by  communications  from  one  of  his  own  spe 
cies.  If  God  designed  that  an  angel  should  instruct 
the  human  family,  one  of  two  things  would  have 
to  be  done— either  the  human  constitution  would 
feave  to  be  elevated  and  adapted  to  intercourse  with 


134  PHILOSOPHY      OF      THE 

a  being  of  a  higher  order  in  the  scale  of  creation,  or 
that  being  would  have  to  let  down  hi?  nature  to 
human  capacity,  and  thus  adapt  himself  to  inter 
course  with  human  natures.  And,  it  would  even 
be  requisite  that  the  teacher  should  not  assume  thp 
highest  condition  of  humanity  in  order  that  his  in 
structions  should  accomplish  the  greatest  general 
good ;  nor  should  his  communications  be  made  in 
the  most  cultivated  and  elevated  style  of  language. 
If  he  would  instruct  the  common  mind  in  the  best 
manner,  he  must  use  common  language  and  com 
mon  illustrations — and  if  God  (blessed  be  his  name) 
were  himself  to  instruct  human  nature,  as  it  iSj  the 
same  means  would  be  necessary. 

Another  step — Man  is  so  constituted  that  he 
learns  by  example  better  than  precept.  Theory 
without  practice,  or  precept  without  example  does 
not  constitute  a  perfect  system  of  instruction.  The 
theory  of  surveying,  however  perfect  it  may  be 
taught  in  college,  never  makes  a  practical  surveyor. 
An  artist  may  give  a  most  perfect  theory  of  his  art, 
to  his  apprentices,  or  those  whom  he  wishes  to  in 
struct  in  a  knowledge  of  his  business,  but  if  he 
would  have  them  become  practical  artists  them 
selves,  he  must,  with  tools  in  hand,  practise  his  own 
instructions  before  the  eyes  of  the  learner.  In  the 
language  of  the  trades,  he  must  "  show  how  it's 
done."  Such,  then,  is  the  nature  of  man,  that  in 
order  to  a  perfect  system  of  instruction,  there  must 
be  both  precept  and  practice. 


PLAN      OF      SALVATION.  125 

Now,  there  can  be  but  one  perfect  model  of  human 
nature.  And  man  could  not  be  removed  to  some 
other  planet,  nor  out  of  his  present  circumstances,  to 
be  instructed.  If  the  Almighty,  therefore,  designed 
ever  to  give  a  perfect  and  final  system  of  instruction 
to  mankind,  it  could  be  done  only  by  placing  in  this 
world  a  perfect  human  nature — a  being  who  would 
not  only  give  perfect  precepts,  but  who  would  prac 
tise  those  precepts  before  the  eyes  of  men.  If  such 
a  being  were  placed  among  men,  who,  amid  all  the 
perplexities,  difficulties,  and  trials  which  affect  men 
in  their  present  condition,  would  exhibit  perfect  ac 
tion  of  body,  heart,  and  mind,  in  all  his  relations  of 
life,  and  in  all  his  duties  to  God  and  man — that 
would  be  a  model  character,  practising  the  precepts 
of  the  Divine  law  in  man's  present  circumstances. 
The  example  of  an  angel,  or  of  any  being  of  a  dif 
ferent  order  from  man,  would  be  of  no  benefit  to  the 
human  family.  Man  must  see  his  duties,  as  man, 
exemplified  in  his  own  nature.  Human  nature 
could  be  perfected  only  by  following  a  perfect  mo 
del  of  human  nature.  But,  with  the  rule  of  duty 
in  his  hand,  and  a  model  character  before  him,  man 
would  have  a  system  of  instruction  perfectly  adapted 
to  his  nature :  and  adapted  to  perfect  his  nature. 
If  God,  therefore,  designed  to  give  man  a  final  and 
perfect  system  of  instruction,  he  would  adopt  the 
method  thus  adapted  to  the  constitution  which  he 
has  given  his  creatures. — Now,  JESUS  CHRIST  is 
THAT  MODEL  CHARACTER.  He  assumed  human 

11* 


1  PHILOSOPHY     OP      THE 

nature  came  to  the  earth,  man's  residence— ex 
pounded  and  illustrated  the  Law  in  human  lan 
guage  ;  gave  it  its  spiritual  import,  and  applied  it  to 
the  different  circumstances  and  conditions  of  human 
life.  He  removed  the  false  glosses  which  the  igno 
rance  and  the  prejudices  of  men  had  attached  to  it — 
He  modified  or  rescinded  those  permissions  or 
clauses  which  were  accommodated  to  the  darkness 
of  former  times,  and  the  imperfections  of  the  Jewish 
system,  and  then,  by  applications  the  most  striking 
and  definite,  he  shewed  the  bearing  of  the  rule  of 
duty  upon  all  varieties  of  human  action. 

And  further ;  the  law  being  thus  defined  and  ap 
plied,  in  order  that  the  world  might  have  a  model 
character,  he  conformed  himself  to  all  its  require 
ments.  And  in  order  that  that  model  might  be  a 
guide  in  all  the  varied  circumstances  in  which  some 
of  the  family  of  man  might  be  placed,  Jesus  placed 
himself  in  all  those  circumstances,  and  acted  in  them. 
Is  man  surrounded  by  a  sinful  and  suffering  world  ? 
So  was  Jesus.  Does  he  desire  to  know  how  to  act 
in  such  circumstances  ?  Jesus  ministered  occasion 
ally  to  the  temporal  wants  of  men,  and  labored  con 
tinually  to  promote  their  spiritual  good.  Is  man 
popular  ?  So  was  Jesus  ;  and  he  used  his  influence 
to  purify  his  Father's  house.  Is  man  forsaken  by 
his  last  friend  ?  So  was  Jesus  ;  and  he  upbraided 
and  murmured  not,  but  sought  consolation  in  com 
munion  with  the  Father.  Does  man  visit  and  dine 
w  th  the  learned,  and  the  religious  formalists  of  the 


PLAN      OF      SALVATION.  I '}"? 

age?  So  did  Jesus;  and  in  his  conversation  he 
maintained  the  claims  of  spiritual  religion,  and  re 
proved  man's  hypocrisy  arid  formality.  Does  man 
sit  down  in  the  cottage  oi  the  poor  ?  So  did  Jesus : 
and  he  encouraged  and  comforted  the  inmates  with 
spiritual  instruction.  Is  man  present  when  a  group 
of  friends  are  assembled  on  an  occasion  which  war 
rants  innocent  enjoyment  ?  So  was  Jesus  ;  and  he 
approved  their  social  pleasures.  Is  man  called  to 
sympathize  with  those  in  affliction  ?  So  was  Jesus  ; 
and  Jesus  wept!  Thus  by  land  and  by  sea,  in  all 
places  and  under  all  circumstances,  wherever  any 
of  earth's  children  are  called  to  act,  Jesus— the  mo 
del  man — is  seen  living  and  moving  before  them  ; 
and  his  voice  foils  upon  their  ear  with  the  mingled 
cadence  of  authority  and  encouragement — "  FOL 
LOW  ME  !" 

The  demonstration  then  is  manifest,  that  through 
the  medium  of  Jesus  Christ,  man  has  received  a  per 
fect  system  of  instruction  ;  and  a  final  and  perfect 
revelation  of  duty  to  God  and  man  could  be  given 
in  no  other  way. 


1~8  PHILOSOPHY       OF      T II  K 


CHAPTER  XL 

CONCERNING    SOME  OF   THE    PECULIAR   PROOFS    OF 
THE    MESSIAIISHJP    OF    CHRIST. 

WE  have  now  arrived  at  a  point  in  our  subject 
where  the  light  of  history  will  aid  in  our  investiga 
tions.  The  facts  which  history  furnishes,  and 
which  wil'i  elucidate  the  present  point  of  inquiry, 
are  the  following :  First,  the  Jewish  prophets  lived 
and  wrote  centuries  before  the  period  in  which  Jesus 
appeared  in  Judea,  This  fact  is  as  certain  as  any 
other  item  of  human  knowledge. 

A  second  fact  is — The  Jews,  about  the  time  of 
Christ's  appearance,  expected  with  more  earnest 
ness  and  desire  than  usual,  the  appearance  of  their 
Messiah,  who,  they  supposed,  would  deliver  them 
from  subjection  to  Gentile  nations,  and  place  the 
Jewish  power  in  the  ascendant  among  the  nations 
of  the  earth.  They  generally  supposed  that  as  a 
king  he  would  reign  with  great  dignity  and  power  ; 
and  as  a  priest,  preside  over,  not  abrogate,  the  cere 
monial  law.  Although  some  of  the  common  peo 
ple  may  have  had  some  understanding  of  the  true 
nature  of  the  Messiah's  kingdom,  yet  the  prom 
iient  men  of  the  nation,  and  the  great  body  of  th* 


PLAN    OF     SALVATION. 


129 


people  of  all  classes,  were  not  expecting  that  the 
kingdom  of  Christ  would  be  purely  spiritual,  but 
that  it  would  be  mainly  temporal.  And,  indeed,  it 
was  necessary  that  they  should  not  have  a  clear 
conception  of  the  worth  and  spirituality  of  the  Mes 
siah's  dispensation,  previously  to  his  coming;  be 
cause  if  they  had  had  such  a  conception,  the  imper 
fections  and  darkness  of  their  own  dispensation 
would  not,  have  been  borne.  It  is  contrary  to  the 
nature  of  mind  when  it  is  enlightened,  to  delight  in, 
and  employ  itself  longer  about,  the  preparatory  steps 
that  led  it  to  the  light. 

The  facts  in  the  case,  then,  were,  first,  The  pro 
phets  lived  and  wrote  centuries  before  the  era  of 
Christ ;  and,  second,  On  account  of  intimations,  or 
supposed  intimations  in  their  prophecies,  the  Jews 
were  expecting  the  Messiah  about  the  time  that 
Jesus  appeared  in  Judea.  With  the  question  con 
cerning  the  inspiration  of  the  prophets  we  have 
nothing  to  do.  Whether  they  were  inspired  or  not, 
their  books  contained  the  matter  upon  which  the 
Jews  founded  their  expectation  of  the  appearance  of 
the  Messiah.  With  the  question  how  the  Jews 
could  iristake  the  character  of  the  Messiah,  we  have 
nothing  to  do ;  although  the  solution  of  the  ques 
tion  would  not  be  difficult.  The  simple  facts  which 
require  attention  are — The  prophecies  existed  ;  and 
in  those  prophecies  a  Ruler  was  spoken  of,  of  most 
exalted  character,  whose  dominion  would  be  tri 
umphant,  universal,  and  endless — whose  doctrines 


130  PHILOSOPHY      OF      THE 

would  be  pure  and  spiritual :  and  whose  adminis 
tration  would  be  a  blessing,  not  only  to  the  Jews, 
but  also  to  the  Gentiles — and  yet,  his  life  would  be 
humble,  and  not  suited  to  the  feeling  of  the  Jews — 
his  sufferings  extreme ;  and  that  he  would  termi 
nate  the  old  dispensation,  and  die  for  the  sins  of  the 
people.* 

Now,  in  view  of  these  facts,  In  what  character 
would  the  true  Messiah  appear,  when  he  assumed 
his  duties  as  the  Instructor  of  mankind  ? 

If  he  had  appeared  and  conformed  to  the  views 
which  the  Jews  entertained  of  a  temporal  Messiah, 
it  would  have  been  direct  evidence  that  he  was  an 
impostor  ;  because  the  Jewish  views  of  his  charac 
ter  and  reign,  as  all  can  now  see,  were  selfish,  am 
bitious,  imperfect  and  partial.  Now,  a  teacher  sent 
from  God  to  give  the  world  a  perfect  religion,  could 
not  conform  to  such  views ;  but  an  impostor,  from 
the  nature  of  the  case,  could  have  conformed  to  no 
other  standard  than  the  views  of  the  people.  If  an 
impostor  wished  to  pass  himself  upon  the  Jews  as 
their  Messiah,  he  must  assume  that  character  and 
conform  to  that  conduct,  which  he  knew  they  ex 
pected  in  their  Messiah.  For  an  impostor  to  assume 
a  different  character  from  that  which  he  knew  the 
nation  expected  their  Messiah  would  bear,  would 
have  been  to  use  means  to  frustrate  his  own  plans, 
which  would  be  impossible ;  because  man  cannot 

•  Is.  ch.  53.  Dan.  9:  24—27.  Micali  5:  1,  2.  Mai.  3:  1—3, 
Zech.  9:  9,  10.  Is.  9:  1  —7. 


PLAN      OF      SALVATION.  131 

havo  a  governing  desire  for  the  attainment  of  an 
end.  and  at  the  same  time  use  means  which  he 
knows  will  frustrate  the  accomplishment  of  his  own 
object.  An  impostor,  therefore,  in  the  state  of  ex 
pectancy  which  existed  at  that  time  in  Judea,  could 
not  do  otherwise  than  conform  himself  to  the  char 
acter  which  the  nation  were  expecting  their  Messiah 
would  possess. 

Mark  the  two  points.  The  Prophets  gave  a  de 
lineation  of  the  character,  life,  and  death  of  the 
Messiah.  This  delineation  the  Jews  misinterpret 
ed,  or  applied  to  several  individuals  ;  so  that  they 
were  expecting  in  their  Messiah  a  character  entirely 
different  from  that  described  by  the  prophets. 

Now,  mark  the  application  of  these  points.  If 
Christ  had  conformed  to  the  views  of  the  Jews, 
there  would  have  been  three  direct  testimonies  that 
he  was  not  from  God.  (1.)  Because  their  views 
were  partial,  prejudiced,  wicked.  (2.)  He  could  not 
have  conformed  to  their  views,  and  sustain  at  the 
same  time  the  character  of  a  perfect  instructor.*  (3.) 
He  would  not  have  fulfilled  the  predictions  of  the 
prophets  concerning  him.  But.  on  the  other  hand, 
if  he  conformed  to  the  prophets,  and  assumed  the 
character  of  a  perfect  teacher,  his  rejection  by  the 
Jews  was  absolute!1'  certain.!  It  follows,  therefore, 

*  See  chap.  x. 

f  The  fact  that  Jesus  conformed  to  the  prophets,  established 
the  truth  of  the  propi  ecies  ;  because,  by  conforming  to  them,  he 
suFered  death  ;  while  by  his  death,  in  accordance  with  the  propli- 


132  PHILOSOPHY       OF      riHE 

legitimately  and  conclusivel  .y,  that  Jesus  Christ  was 
the  Messiah  of  God,  because  he  pursued  that  course 
which  would,  from  the  nature  of  the  case,  result  in 
his  rejection  by  the  nation ;  which  conduct,  in  an 
impostor,  would  be  impossible—  but  in  the  true 
Messiah  it  was  the  necessary  course. 

But  further  :  It  was  necessary  that  Jesus  should 
establish  his  claim  as  the  Messiah,  by  miraculous 
agency.*  But  owing  to  the  peculiar  state  of  the 
Jewish  nation  at  that  time,  there  would  be  great 
difficulty  in  doing  this,  for  the  following  reasons — 
If  he,  as  Moses  did,  had  come  publicly  before  the 
nation  at  Jerusalem,  and  by  miracles  of  great  pow 
er,  frequently  repeated,  and  extending  their  influ 
ence  throughout  all  the  land,  had  forced  conviction 
upon  the  minds  of  all  the  Jews-  that  he  was  the  true 
Messiah,  the  immediate  and  inevitable  result  would 
have  been,  that  they  would  have  raised  one  univer 
sal  revolt  against  the  Roman  power,  and  would 
have  hurried  the  Savior  of  sinners  into  the  office  of 
King  of  the  Jews ;  and  then  bowed  down  to  him 
as  the  temporal  sovereign  of  the  Jewish  nation. 
But,  notwithstanding  this  error  of  the  Jews,  and  the 
results  to  which  it  would  directly  tend,  still  it  would 
be  necessary  in  order  to  meet  the  constitution  of 
things,  that  Christ  should  manifest,  by  exhibitions 

ets,  the  world  gained  the  evidence  that  he  was  the  true  Messiah. 
To  give  life,  as  a  testimony  to  falsehood,  is  impossible,  either  in 
a  good  or  in  an  evil  being. 

*  See  chap.  iii.     On  Miracles. 


PLAN      OF     SALVATION.  133 

of  miraculous  power,  the  credentials  attesting  the 
divinity  of  his  mission.  The  inquiry,  then,  arises, 
How  could  Jesus  perform  miracles^  and  at  the  same 
time  prevent  revolt  in  the  nation  ? 

The  circumstances  of  the  case  would  render  it 
necessary  that  his  miracles  should  not  be  attended 
by  that  publicity  and  power  which  would  lead 
those  who  had  the  influence  of  the  nation  in  their 
hands,  and  who  were  blind  to  the  true  design  of 
his  mission,  into  revolt  and  destruction.  It  was 
likewise  necessary,  on  the  other  hand,  that  they 
should  be  sufficiently  frequent,  and  of  sufficient 
power,  to  convince  the  candid  who  witnessed  them, 
that  they  were  the  seal  of  heaven  to  the  mission  of 
Jesus.  When  Christ  wrought  miracles,  therefore, 
he  would  have  to  aim  at  one  end,  and  endeavor  to 
prevent  another — the  end  aimed  at,  that  the  im 
pression  might  be  made  on  honest  minds,  that  he 
was  the  true  Messiah ;  the  end  avoided,  that  the 
rulers  of  the  nation  might  not,  on  account  of  his 
mighty  miracles,  rally  round  him  as  their  temporal 
king,  and  thus  hurry  themselves  and  their  nation  to 
premature  destruction. 

Now,  the  character  and  conduct  of  Jesus  accords 
entirely  with  the  foregoing  deductions,  made  out 
from  undoubted  historical  facts,  that  he  performed 
many  miracles  and  yet  suppressed  their  extensive 
publicity,  is  frequently  noticed  in  the  New  Testa 
ment  :  Jesus,  therefore,  had  the  peculiar  marks  of 
the  true  Messiah  ;  and,  in  view  of  the  peculiar  con- 
12 


134 


PHILOSOPHY     OF     THE 


dition  of  the  Jewish  nation  at  that  time,  the  irue 
Messiah  could  have  assumed  no  other  character, 
and  pursued  no  other  course  of  conduct  than  that 
exhibited  in  the  life  of  Christ.* 

*  Another  item  might  be  added  to  this  demonstration,  showing 
that  in  order  to  the  ultimation  of  the  Plan  of  Salvation,  it  was 
necessary  that  Jesus  should  so  manifest  himself  and  manage  Ids 
ministry,  that  a  part  of  the  Jews  should  receive  him  as  the  Mes 
siah,  and  a  part  reject  him. 


PLAN*     OF     SALVATION.  135 


CHAPTER  XII. 

CONCERNING  THE  CONDITION  IN  LIFE  WHICH  IT 
WAS  NECESSARY  THE  MESSIAH  SHOULD  AS 
SUME,  IN  ORDER  TO  BENEFIT  THE  HUMAN  FAM 
ILY  IN  THE  GREATEST  DEGREE,  BY  HIS  EX 
AMPLE  AND  INSTRUCTIONS. 

SELFISHNESS  is  a  fundamental  evil  of  human  na 
ture,  the  existence  of  which  is  acknowledged  by  all 
men.  It  is  not  an  evil  which  belongs  to  any  one 
class  of  human  society.  It  is  generic  ;  and  moves 
all  ranks;  only  each  individual  looks  upon  those 
who  stand  next  or  near  him  in  society,  and  desires 
equality  with,  or  superiority  over  them  in  wealth, 
or  popularity,  or  power.  The  law  of  reason  and  of 
God  requires  that  men  should  endeavor  to  elevate 
those  below  them  up  to  their  own  condition — self 
ishness  is  the  opposite  principle,  which  urges  men 
to  elevate  themselves  over  others.  If  the  militia 
captain  could  follow  the  desires  of  his  nature,  and 
ascend  from  one  condition  to  another  until  he  stood 
upon  the  floor  of  the  senate  chamber,  he  would  find 
that  the  desire  which  led  him  to  take  the  first  step, 
had  only  increased  its  power  by  gratification,  and 


136  PHILOSOPHY      OF      THE 

was  still  goading  him  on  to  rise  higher:  and  he 
would  stop  nowhere,  while  life  lasted,  until  he  per 
ceived  farther  efforts  useless  or  dangerous.  This 
selfish  pride,  arid  desire  for  self-aggrandizement,  is 
detrimental  both  to  the  individual  and  the  social 
interests  of  men.  Wherever  selfish  ambition  exists 
in  any  degree  of  strength,  it  generates  misery  to  the 
individual  and  to  others  about  him.  There  are  not, 
perhaps,  more  miserable  men  in  the  world  than  are 
-ome  of  those  who  have  gained  to  some  extent  the 
c  bject  of  their  ambition,  and  are  seated  in  the  halls 
of  legislation.  Their  minds  are  constantly  anxious 
in  making  some  effort,  or  devising  some  plan,  by 
which  they  may  promote  the  schemes  in  which 
they  are  engaged.  And  every  time  the  hopes  of 
one  is  realized,  the  stings  of  envy,  and  jealousy, 
and  concealed  hate,  rankle  in  the  bosoms  of  some 
others.  In  the  humbler  walks  of  life  the  evil  ex 
ists,  perhaps  in  a  less  degree,  but  still  it  exists ;  and 
its  existence  is  the  bane  of  human  happiness,  and 
the  cause  of  human  guilt. 

Now,  this  wicked  desire  of  human  nature  to  as 
pire  after  elevated  worldly  condition,  rather  than 
after  usefulness  of  life  and  goodness  of  heart,  would 
be  either  fostered  or  checked  by  the  condition  in 
life  which  the  Messiah  assumed  among  men.  In 
proportion  as  his  condition  was  elevated,  pride  and 
the  desire  of  elevation  would  be  fostered  in  the 
hearts  of  his  followers.  In  proportion  as  his  condi 
tion  was  humble  and  depressed,  pride  of  heart 


PLAN      OP      SALVATION.  137 

would  be  checked  in  all  those  who  received  and 
honored  him  as  their  master  and  teacher.* 

Suppose  that  the  Messiah  had  presented  himself 
in  the  condition  anticipated  by  the  Jews  :  surround 
ed  by  the  pomp  and  parade  of  a  powerful  temporal 
prince  ;  sustaining  the  earthly  dignity  and  splendor 
of  the  ancient  monarchs  of  the  dynasty  of  David. 
Now,  had  such  a  Messiah  appeared  in  Judea,  it  is 
perfectly  certain  from  the  character  of  human  na 
ture,  that  his  earthly  circumstances  would  have  a 
tendency  to  cherish  in  the  people,  as  a  nation,  and 
as  individuals,  the  bad  principles  of  pride  and  am 
bition.  Worldly  pomp  and  circumstance  would 
have  had  the  sanction  of  the  highest  authority  in 
the  person  of  their  Messiah  ;  and  it  would  have  in 
duced  the  desire  in  all  hearts  to  elevate  themselves 
as  nearly  as  possible  to  his  temporal  condition.  The 
pride  of  the  human  heart  would  have  been  fostered 
and  not  humbled.  Instead  of  causing  the  middle 
walks  of  life  to  be  grateful  and  contented  in  their 
condition,  it  would  have  produced  in  them  an  anxi 
ety  to  stretch  themselves  upwards.  And  instead  of 
causing  those  already  elevated  to  fellowship  and 
benefit  the  worthy  poor,  it  would  have  caused  them 
to  have  no  sympathy  for  any  of  the  human  family 
in  low  estate ;  because  theirs  was  a  condition  the 
opposite  of  that  assumed  by  the  great  model  which 
they  loved  and  admired.  And  instead  of  causing 
the  poor  to  feel  a  greater  degree  of  contentment, 

*  See  chap.  v.  p.  57,  par.  5. 
12* 


138  PHILOSOPHY      OF      THE 

and  to  avoid  repining  at  their  lot,  the  circumstances 
of  the  Messiah  would  have  deepened  their  dejection, 
and  rendered  them  less  happy  in  their  depressed 
coLdition  ;  because  their  condition  would  hinder 
them  from  approach  to,  or  fellowship  with,  the  Heav 
en-sent  Instructor.  A  teacher,  therefore,  believed  to 
be  from  heaven,  who  should  assume  an  elevated 
condition  in  the  world,  instead  of  being  a  spiritual 
blessing  to  the  whole  family  of  man,  by  promoting 
in  their  bosoms  humility  and  sympathy  for  each 
other,  would  have  been  a  spiritual  curse,  by  produc 
ing  haughtiness  and  hardness  of  heart  in  the  rich  ; 
ambition  in  the  middle  classes,  and  hopeless  dejec 
tion  in  the  poor. 

Suppose  the  Messiah  had  come  in  the  character 
which  the  Greeks  admired — that,  assuming  the  seat 
of  the  philosophers,  he  had  startled  the  learned 
world  by  disclosing  to  them  new  and  sublime  truths. 
Suppose  he  had,  by  the  power  of  far-reaching  intel 
lect,  answered  all  the  questions  and  solved  all  the 
difficulties  which  perplexed  the  minds  of  the  disci 
ples  of  the  Porch  and  the  Academy.  In  such  a 
case  his  instructions  would  have  been  adapted  to 
satisfy  the  minds  of  a  few  gifted  individuals,  but 
they  would  not  have  been  adapted  to  benefit  the 
minds  of  many,  nor  the  heart  of  any  of  the  great 
mass  of  mankind.  Tain  of  their  wisdom  already, 
the  character  of  the  Messiah  would  have  been 
adapted  to  make  the  philosophers  more  so ;  and  in 
stead  of  blessing  them,  by  humbling  their  pride, 


PLAN     OF      SALVATION.  139 

and  giving  them  a  sympathy  with  their  fellow  men, 
it  would  have  led  them  and  their  admirers  to  look 
upon  those  who  were  not  endowed  with  superior 
mental  qualities,  as  an  inferior  class  of  men. 

But,  if  the  Messiah  could  not  have  appeared  in 
the  condition  desired  by  the  Jews,  nor  in  that  ad 
mired  by  the  Gentiles,  the  inquiry  arises — What 
condition  in  life  would  it  be  necessary  that  the  Mes 
siah  should  assume,  in  order  to  benefit  the  human 
family  in  the  highest  degree  by  the  influence  of  that 
condition  ?  In  view  of  the  foregoing  deductions, 
the  solution  is  obvious  : — In  that  condition  which 
would  have  the  most  direct  influence  to  destroy  sel 
fishness  and  pride  in  the  human  heart,  and  to  fos 
ter,  in  their  stead,  humility,  contentment,  and  be 
nevolence. 

Now,  in  view  of  this  result,  deduced  directly  from 
the  acknowledged  character  of  human  nature,  turn 
your  attention  to  the  earthly  circumstances  of  Jesus, 
and  see  how  directly  he  brought  the  whole  weight 
of  his  condition  in  life  to  bear  against  selfishness 
and  pride  of  heart. — He  was  born  in  the  lowest  pos 
sible  circumstances.  His  life  was  a  constant  rebuke 
to  every  ambitious  and  proud  feeling  of  the  human 
heart ;  and  his  death  was  one  esteemed  by  men  the 
most  ignominious.  No  one  who  openly  acknowl 
edged  and  had  fellowship  with  Jesus  of  Nazareth, 
as  his  Teacher  and  Master,  could  do  so  until  the 
natural  pride  of  his  nature  was  subdued.  It  was 
impossible  for  a  man  to  find  fellowship  with  Jesus 
mi  loss  be  humbled  himself,  because  in  no  other 


110  PHILOSOPHY      OP     THE 

state  could  his  feelings  meet  those  of  Christ.  "  Take 
my  yoke  upon  you,"  said  Jesus,  "  and  learn  of  me, 
for  I  am  meek  and  lowly  in  heart,  and  ye  shall  rind 
rest  for  your  souls." 

Thus  did  Jesus  place  himself  in  a  condition 
which  rendered  humility  absolutely  necessary  in 
order  to  sympathy  with  him — in  the  condition  di 
rectly  opposed  to  pride  of  heart,  one  of  the  most  in 
sidious  enemies  of  man's  happiness  and  usefulness. 
And  as  it  is  an  acknowledged  and  experimental  fact, 
that  the  soul  finds  rest  only  in  meekness,  and  never 
in  selfishness  and  pride  of  mind,  therefore,  the  de 
monstration  is  perfect,  that  Christ  assumed  the  only 
condition  which  it  was  possible  for  him  to  assume, 
and  thereby  destroy  pride  and  misery,  and  produce 
humility  and  peace,  in  human  bosoms. 

Profane  history  and  the  New  Testament  scrip 
tures  confirm  the  foregoing  views.  Tacitus,  speak 
ing  of  the  primitive  Christians,  alludes  to  them 
with  marked  contempt,  as  the  followers  of  one  who 
had  been  crucified.  His  manner  evinces  clearly 
not  only  his  own  feelings,  but  it  is  a  good  index  to 
the  feelings  of  a  majority  of  the  people  of  that  proud 
and  idolatrous  age ;  and  it  establishes  beyond  all 
controversy  the  fact,  that  no  one  could  declare  him 
self  a  follower  of  Christ,  until,  for  truth  and  for 
Christ's  sake,  he  was  willing  to  be  considered  base 
in  the  estimation  of  the  world.  The  elegant  Pliny 
likewise  bears  direct  testimony  to  the  humility  and 
integrity  of  life  which  characterized  the  eariy  dis 
ciples  of  Christ. 


PLAN      OF      SALVATION.  141 

A  great  number  of  passages  in  the  New  Testa 
ment  confirm  the  preceding  views.  It  is  only  ne 
cessary  to  say,  that  the  Apostles  understood  not 
only  the  effect  of  their  Lord's  circumstances,  in  life 
and  death,  upon  the  minds  of  men,  but  they  under 
stood  likewise  the  philosophy,  and  the  necessity  ot 
the  case.  Says  Paul— "It  became  (or  was  expe 
dient  for)  Him,  for  whom  are  all  things,  and  by 
whom  are  all  things,  in  bringing  many  sons  unto 
glory,  to  make  the  captain  of  their  salvation  perfect 
through  suffering ;  for  both  he  that  sanctifieth  and 
they  who  are  sanctified  are  all  of  one,  for  which 
cause  he  is  not  ashamed  to  call  them  brethren." — 
That  is,  the  humble  and  self-denying  life  and  death 
of  Jesus  was  necessary,  because  it  would  have  a 
sanctifying  effect  in  counteracting  the  evils  in  the 
hearts  of  men.  It  was  necessary  for  him  to  become 
their  brother  man,  and  assume  a  certain  character 
and  condition,  in  order  that  by  their  becoming  one 
with  him,  they  might  be  sanctified  and  made  hap 
py  and  useful. 

Thus,  while  the  Jews  required  a  sign,  and  the 
Greeks  sought  after  wisdom,  the  Apostles  preached 
Christ  crucified  ;  understanding  the  philosophy,  the 
efficiency,  and  the  necessity  of  their  doctrine.  And 
so  long  as  the  world  lasts,  every  man  who  reads 
the  New  Testament,  whether  saint  or  sinner,  will 
be  penetrated  with  the  conviction  that  a  vain,  aspi 
ring,  selfish  spirit,  is  incompatible  with  the  religion 
of  Jesus. 


1  12  PHILOSOPHY      OF      THE 


CHAPTER  XIII. 

CONCERNING  THE  ESSENTIAL  PRINCIPLES  WHICH 
MUST,  ACCORDING  TO  THE  NATURE  OP  THINGS, 
LIE  AT  THE  FOUNDATION  OF  THE  INSTRUC 
TION  OF  CHRIST. 

THE  Messiah  having  come  in  the  proper  char 
acter  ;  displayed  the  proper  credentials,  and  assum 
ed  the  necessary  condition,  the  question  arises, 
What  may  we  learn  from  the  character  of  God  and 
the  nature  of  man  concerning  the  fundamental  prin 
ciples  which  would  govern  the  teaching  of  Jesus? 

God  is  righteous  and  benevolent ;  it  therefore  fol 
lows,  that  he  would  connect  happiness  with  right 
eousness  and  goodness  in  his  creatures.  Were  he 
to  do  otherwise,  it  would  be  causing  the  happiness 
of  men  to  arise  from  a  character  different  from  his 
own,  which,  as  God  is  good,  would  be  impossible, 
because  it  would  be  wicked. 

Further,  man  is  so  constituted,  that,  as  a  matter 
of  fact,  his  true  happiness  depends  upon  righteous 
ness  of  life  and  benevolence  of  heart.  When  his 
will  accords  with  his  knowledge  of  duty  ;  or,  when 
he  acts  as  he  knows  is  right,  towards  God  and  his 
fellow  men,  there  is  peace  and  even  complacency 


PLAN    OF     SALVATION.  143 

of  conscience.  Peace  and  complacency  of  conscience 
is  the  happiness  which,  according  to  man's  moral 
constitution,  arises  from  righteousness,  or  right  act 
ing,  in  life.  And  when  man  exercises  benevolent 
feeling — has  love  in  his  heart  to  God  and  men,  this 
exercise  of  benevolent  affection  produces  happiness. 
Now,  there  can  be  no  such  thing  as  happiness  of 
spirit,  except  it  arises  from  these  sources.  And 
when  these  sources  are  full  and  flowing,  and  thus 
unite  together —  when  there  is  perfect  love  and  a 
perfect  life,  the  soul  is  rendered  happy.  A  single 
unrighteous  act  of  will  or  malevolent  feeling  of 
heart  will  destroy  this  happiness — a  single  emotion 
of  hatred  or  ill  will,  or  a  single  evil  act,  known  to 
be  such,  to  ward's  any  of  God's  creatures,  will  de 
stroy  the  peace  of  the  soul.  Even  hatred  to  an 
enemy,  or  the  desire  of  revenge,  or  any  emotion  but 
good  will,  injures  the  soul's  happiness. 

Thus,  in  constituting  the  human  soul,  God,  in  ac 
cordance  with  his  own  character,  has  caused  its  hap 
piness  to  depend  upon  righteousness  and  goodness. 

Now,  then,  a  teacher  sent  from  God  must  recog 
nise  these  fundamental  principles,  and  give  his  in 
struction  in  view  of  them.  The  happiness  of  the 
human  soul,  which  is  its  life — its  first,  and  best, 
and  only  good,  could  be  produced  in  no  other  way. 
The  whole  force,  therefore,  of  Divine  instruction, 
would  be  designed  and  adapted  to  accomplish  this 
necessary  end.  The  legitimate  developement  of 
God's  natrire,  exercised  towards  man,  would  pro- 


144  PHILOSOPHY      OF      THE 

duce  such  instructions  and  such  an  example ;  and 
the  best  good  of  the  human  soul  rendered  it  neces 
sary  that  they  should  be  given. 

It  is  not  said,  that,  as  in  the  schools  of  philoso 
phy,  the  constant  inquiry  and  search  should  be  for 
the  '  greatest  good.'  The  very  effort  to  obtain  hap 
piness  in  this  way  would  destroy  its  existence. — 
Happiness  is  not  objective  but  subjective;  no  di 
rect  effort  could  gain  it ;  it  is  the  result  of  the  right 
action  of  the  moral  powers.  It  would  not  be  neces 
sary,  therefore,  that  those  instructed  should  even 
understand  the  principles  which  governed  their  in 
structor.  It  would  be  sufficient  if  the  instruction 
was  designed  and  adapted  to  promote  righteousness 
and  goodness :  then  happiness  of  the  soul  would 
follow  as  a  result,  whether  or  not  the  recipient  of 
the  instruction  understood  the  principles  which 
governed  his  teacher. 

Now,  the  whole  power  of  Christ's  instruction  was 
directed  to  this  point.  It  was  distinguished  in  this 
respect  from  all  other  instruction  ever  given  to  man 
kind.  I  say  unto  yon,  love  your  enemies.  Do  good 
to  them  that  despitefuliy  use  you.  Be  anxious  about 
no  worldly  good.  The  weightier  matters  of  the  law 
are  righteousness  and  the  love  of  God.  Love  and 
obey  God  ;  and  love  and  do  good  to  your  neighbor, 
this  is  the  Law  and  the  Prophets.  Seek  first  the 
kingdom  of  heaven  and  its  righteousness ;  and  all 
other  things  will  be  added  to  you.  That  is,  seek 
first  righteousness  and  the  love  of  God,  and  the  ne- 


PLAN      OF      SALVATION.  1  15 

result  will  grow  out  of  these  exercises — 
happiness,  or  life,  will  be  added  as  a  consequence. 

Thus  was  the  whole  force  of  the  Savior's  teach 
ing  and  example  designed  and  adapted  to  produce 
righteousness  and  benevolence ;  and  as  these  are 
the  only  exercises  from  which  man's  true  happiness 
can  arise,  it  follows  that  the  principles  involved  in 
the  instruction  of  Christ,  connecting  happiness  with 
holiness,  are  the  only  principles  which  can,  in  accor 
dance  with  the  character  of  God  and  the  constitu 
tion  of  man,  produce  the  greatest  good  of  the  hu 
man  soul.  Jesus,  therefore,  was  the  Christ  of  God; 
because  the  Christ  of  God  could  found  his  instruc 
tions  on  no  other  principles  : — the  principles  which 
are  fundamental  in  his  teaching  being  those  which 
alone  can  produce  the  happiness  of  the  soul  in  ac 
cordance  with  its  own  moral  nature,  and  in  accord 
ance  with  the  moral  character  of  God. 
13 


PHILOSOPHY     OF      THE 


CHAPTER  XIV. 

CONCERNING  FAITH,  AS  THE  EXERCISE  THROUGH 
WHICH  TRUTH  REACHES  AND  AFFECTS  THE 
SOUL. 

WHEN  Christ,  man's  perfect  and  spiritual  instruc 
tor,  had  come,  and  introduced  the  great  doctrines 
of  the  spiritual  dispensation,  the  next  necessary  step 
in  the  process  was,  that  those  truths  should  be 
brought  to  impress  the  soul,  and  influence  the  life, 
and  so  produce  their  proper  effects  upon  human 
nature.  The  inquiry  then  presents  itself,  In  what 
way  could  the  truths  of  the  gospel  be  brought  into 
efficient  contact  with  the  soul  of  man  ? 

There  are  but  two  ways  in  which  truth  can  be 
brought  into  contact  with  the  mind.  The  one  is 
sometimes  called  knowledge,  the  other  faith  or  be 
lief  of  testimony.  In  the  earlier  and  ruder  ages, 
men  were  necessarily  moved  more  by  knowledge, 
derived  from  their  own  observation  and  experience, 
through  the  medium  of  their  senses  ;  but  as  man 
kind  increased  in  number,  important  truth  was  con 
veyed  by  one  man  or  one  generation  communica 
ting  their  experience,  and  another  man  or  another 
generation  receiving  it  by  belief  in  their  testimony. 


PLAN    OF     SALVATION.  147 

Perception  and  faith  are  the  only  modes  by  which 
truth  can  be  brought  into  contact  with  the  soul ;  and 
their  effects  are  nearly  the  same  upon  man's  con 
duct  and  feelings,  with  the  following  remarkable 
exception  : — Facts  which  are  the  subjects  of  per 
sonal  observation,  every  time  they  are  experienced, 
the  effect  upon  the  soul  grows  less  ;  while,  on  the 
contrary,  those  facts  which  are  received  by  faith, 
produce,  every  time  they  are  realized,  a  greater 
effect  upon  the  soul.  By  constant  sight,  the  effect 
of  objects  seen  grows  less ;  by  constant  faith,  the 
effect  of  objects  believed  in  grows  greater.  The 
probable  reason  of  this  is,  that  personal  observation 
does  not  admit  of  the  influence  of  the  imagination 
in  impressing  the  fact ;  while  unseen  objects,  reali- 
zeu  by  faith,  have  the  auxiliary  aid  of  the  imagina 
tion,  not  to  exaggerate  them,  but  to  clothe  them 
with  living  colors,  and  impress  them  upon  the  heart. 
Whether  this  be  the  reason  or  not,  the  fact  is  true, 
that  the  more  frequently  we  see  the  less  we  fed  the 
power  of  an  object ;  while  the  more  frequently  we 
dwell  upon  an  object  by  faith,  the  more  we  feel  its 
power.  This  being  true,  it  follows  that  faith  would 
be  the  method  best  adapted  to  bring  the  sublime 
truths  of  the  new  dispensation  to  bear  upon  the  souls 
of  men.  And  further,  as  the  dispensation  is  spirit 
ual,  and  has  relation  to  unseen  and  eternal  things 
faith  becomes  the  only  medium  through  which  they 
can  be  conveyed  to  the  soul. 

Furthermore,  man  is  so  constituted  that  his  faith 


148  P  H  I  L  O  .-  0  P  H  Y       OF      THE 

or  belief,  has  an  influence  not  only  over  his  conduct 
in  life,  but,  likewise,  over  the  character  and  action 
of  the  moral  powers  of  the  soul. 

Faith  governs  the  Conscience. 

We  have  said,  in  another  place,  that  a  true  con 
science  depends  upon  a  true  faith.  No  proposition 
in  morals  is  more  plain.  It  is  not  our  design  to  in 
quire  what  leads,  or  has  led,  men  to  a  wrong  faith. 
Whatever  may  be  the  cause  of  any  particular  belief, 
it  is  incontrovertible  that  if  a  man  believes  aching 
to  be  right,  conscience  cannot  condemn  an  act  per 
formed  in  view  of  that  belief.  Conscience  is  so  mod 
ified  and  guided  by  a  man's  faith,  that  it  will  sanc 
tion  and  command  an  act  in  one  man  which  it  will 
forbid  and  condemn  in  another.  A  Catholic  be 
lieves  that  he  ought  to  pray  to  the  Virgin  Mary  to 
intercede  for  him  with  God  ;  and  if  a  good  Catho 
lic  were  to  neglect  his  dulia  to  the  saints  his  con 
science  would  smite  him,  until,  in  some  instances, 
he  confesses  his  sin  with  tears.  Now,  if  a  good 
Protestant  were  to  pray  to  saints,  or  to  any  other 
being  but  God,  his  conscience  would  smite  him  for 
doing  that  which  the  conscience  of  the  Catholic 
smote  him  for  not  doing.  So  the  heathen  mother 
will  conscientiously  throw  her  infant  into  the  Gan 
ges,  or  under  the  wheels  of  Juggernaut,  while  the 
conscience  of  a  Christian  mother  would  convict  her 
of  murder  were  she  to  do  the  same  act.  Conscience 
seldom  convicts  those  that  Christians  call  impeni 
tent  persons  for  neglecting  to  pray,  while  the  rno 


PLAN      OF      SALVATION.  149 

ment  a  man  becomes  a  true  believer,  he  will  be 
convicted  of  guilt  if  he  neglects  the  duty.  So  cer 
tainly  and  so  clearly  is  it  true,  that  a  man's  con 
science  is  governed  by  his  faith. 

Faith  governs  the  Affections. 

As  man  is  constituted,  no  power  in  the  universe 
can  move  his  affections  to  an  object,  until  he  be 
lieves  that  the  object  possesses  some  lovliness  or 
excellency  of  character.  The  heart  is  affected  just 
as  much  by  the  goodness  of  another  if  we  believe 
that  goodness  to  exist,  as  it  would  be  if  we  knew 
that  it  existed.  No  matter,  in  the  case  of  the  affec 
tions,  whether  the  object  in  reality  possesses  the 
good  qualities  or  not,  if  they  are  fully  believed  to 
exist,  the  affections  will  act  just  as  certainly  as 
though  they  really  did  exist.  The  affections  are 
constituted  to  be  governed  by  faith.  And  they  act 
most  powerfully,  as  was  demonstrated  in  a  previous 
chapter,  in  view  of  good  qualities  existing  in  anoth 
er,  who  under  certain  circumstances  exercises  those 
qualities  towards  us.  The  fact  then  is  apparent, 
that  the  conduct  of  man's  life  is  influenced  by  what 
he  believes  ;  and  especially  that  the  character  and 
action  of  the  moral  powers  of  his  nature  are  govern 
ed  by  the  principle  of  faith. 

Another  most  important  fact  in  connection  with 
this  subject  is,  that  a  man's  interests,  temporal  and 
spiritual,  depend  upon  what  he  believes.  The  nature 
of  man  and  the  nature  of  things  are  so  constituted, 
that  the  belief  of  falsehood  always  destioys  man's 
13* 


150  PHILOSOPHY      OF      THE 

interests,  temporal  or  spiritual,  and  the  belief  of 
truth  invariably  guides  man  right,  and  secures  his 
best  and  highest  good. 

Perhaps  the  most  absurd  and  injurious  adage  that 
has  ever  gained  currency  among  mankind,  is,  that 
"  it  is  no  difference  what  a  man  believes,  if  he  only 
l)e  sincere."  Now,  the  truth  is,  that  the  more  sin 
cerely  a  man  believes  falsehood,  the  more  destruc 
tive  it  is  to  all  his  interests,  for  time  and  eternity. 
This  statement  can  be  confirmed  in  3very  mind  be 
yond  the  reach  of  doubt. 

First,  the  influence  of  believing  falsehood  on 
temporal  and  social  interests. 

We  will  state  some  cases  of  common  and  con 
stant  occurrence,  in  order  that  the  principle  may  be 
made  obvious : — 

A  gentleman  of  property  and  the  highest  respec 
tability,  in  the  course  of  his  business  transactions, 
became  acquainted  with  an  individual,  who,  as  the 
event  showed,  was  a  man  destitute  in  a  great  de 
gree  of  a  conscientious  regard  for  truth.  The  per 
suasions  and  false  representations  of  this  man  led 
the  gentleman  referred  to,  to  embark  almost  his  en 
tire  fortune  with  him  in  speculations  in  which  he 
was  at  that  time  engaged.  While  this  matter  was 
in  progress,  the  friends  of  the  gentleman  called  upon 
him.  and  stated  their  doubts  of  the  individual's  in 
tegrity  who  solicited  his  confidence,  and  likewise 
of  the  success  of  the  enterprises  in  which  he  was 
solicited  to  engage.  The  aivice  of  his  friends  was 


PLAN     OF      SALVATION.  151 

rejected — he  placed  confidence  in  the  false  state 
ments  of  the  individual  referred  to — he  acted  upon 
those  statements,  and  was  consequently  involved  in 
pecuniary  distress.  In  this  case  the  gentleman  not 
only  sincerely  believed  the  falsehood  to  be  the  truth, 
but  he  had  good  motives  in  relation  to  the  object 
which  he  desired  to  accomplish.  He  was  a  benev 
olent  man.  He  had  expended  considerable  sums 
for  charitable  and  religious  uses,  and  his  desire  was 
by  the  increase  of  his  property,  to  be  enabled  to  ac 
complish  greater  good.  In  this  case  he  was  injured 
likewise  by  believing  what  others  did  not  believe. 
The  individual  who  seduced  him  into  the  specula 
tion,  had  endeavored  to  lead  others  to  take  the  same 
views  and  to  act  in  the  same  way  ;  they  did  not  be 
lieve  the  falsehood  and  were,  consequently,  saved  ; 
he  believed,  and  was,  consequently,  ruined. 

When  the  English  army  under  Harold,  and  the 
Norman  under  William  the  Conqueror,  were  set  in 
array  for  that  fearful  conflict  which  decided  the  fate 
of  the  two  armies  and  the  political  destinies  of  Great 
Britain,  William,  perceiving  that  he  could  not,  by  a 
fair  attack,  move  the  solid  columns  of  the  English 
ranks,  had  recourse  to  a  false  movement,  in  order  to 
gain  the  victory.  He  gave  orders  that  one  flank 
of  his  army  should  fain  to  be  flying  from  the  field 
in  disorder.  The  officers  of  the  English  army  be 
lieved  the  falsehood,  pursued  them,  and  were  cut 
off.  A  second  time,  a  folse  movement  was  made 
in  another  part  of  the  field.  The  English  again  be- 


>  PHILOSOPHY       OF      THE 

lieved,  pursued,  and  were  cut  off.  By  these  move 
ments  the  fortunes  of  the  day  were  determined. 
Although  the  English  had  the  evidence  of  their 
senses,  yet  they  were  led  to  believe  a  falsehood — 
they  acted  in  view  of  it ;  the  consequence  was,  the 
destruction  of  a  great  part  of  their  army,  and  the 
establishment  of  the  Norman  power  in  England. 

How  often  does  it  occur  that  the  young  female, 
possessing  warm  affections  and  being  inexperien 
ced  in  the  wiles  of  villians,  is  led  to  believe  false 
hood  which  destroys  her  prospects  and  her  hap 
piness  while  life  lasts.  Under  other  circumstances 
she  might  have  been  virtuous,  useful,  happy.  By 
false  indications  of  affection  her  heart  is  won — by 
false  promises  of  faithfulness  and  future  good,  her 
assent  to  marry  is  gained — and  then,  when  too  late, 
she  discovers  that  her  husband  is  a  villain,  and  she 
is  forsaken,  with  a  broken  heart,  to  the  cold  sym 
pathies  of  a  selfish  world.  No  matter  how  many 
hearts,  besides  her  own,  are  broken  by  her  error » 
No  matter  how  sincere,  or  how  guileless,  or  how 
young :  she  sincerely  believed  the  falsehood  and  is 
thereby  ruined.  Nothing  in  heaven  or  on  earth 
will  avert  the  consequences.  If  she  had  doubted, 
she  would  have  been  saved.  She  believed,  and  is 
consigned  to  sorrow  till  she  sinks  into  her  grave. 

Second^  the  belief  of  falsehood  in  relation  to  spir 
itual  things,  destroys  marts  spiritual  interests. 

It  is  an  incontrovertible  fact  that  the  whole  hea 
then  world,  ancient  and  modern,  have  believed  in 


PLAN      OF      SALVATION 


153 


and  worshipped  unholy  beings  as  gods.  Now,  from 
the  necessities  of  the  case,  as  demonstrated  in  the 
introductory  chapter,  the  worshipper  becomes  assim 
ilated  to  the  character  of  the  object  worshipped.  In 
consequence  of  believing  falsehood  concerning  the 
character  of  God,  all  heathendom,  at  the  present 
hour,  is  filled  with  ignorance,  impurity  and  crime. 
As  a  mass  of  corruption  spreads  contagion  and  death 
among  all  those  who  approach  it,  so  certainly  does 
the  worship  of  unholy  beings  attaint  the  soul,  and 
spread  moral  corruption  through  the  world.  "  Can 
a  man  take  coals  into  his  bosom  and  not  be  burn 
ed  ?" — neither  can  the  soul  hold  communion  with 
beings  believed  to  be  unholy  and  not  itself  become 
corrupt.  The  fact  is  so  plain  that  it  is  not  necessa 
ry  to  detail  again  the  impurities,  the  vices,  the  tor 
tures,  the  self  murders,  and  the  unnatural  affections 
of  the  heathen  world,  in  order  to  show  the  deadly 
evils,  both  to  the  body  and  soul,  which  arise  from 
the  belief  of  falsehood  in  relation  to  spiritual  things. 
It  must  be  obvious  to  every  one,  that  if  the  heathen 
believed  in  one  holy  and  benevolent  God,  their  abom 
inable  and  cruel  rites  would  cease.  It  follows,  there 
fore,  that  it  is  the  belief  of  falsehood  that  causes  their 
ignorance  and  corruption. 

Thus  it  is  invariably  and  eternally  true,  that  the 
belief  of  truth  will  lead  a  man  right,  and  secure  his 
temporal,  spiritual,  and  eternal  interests — and  on  the 
contrary,  the  belief  of  falsehood  will  lead  a  man 
wrong,  and  d<  stroy  his  interests  in  relation  to  what- 


>  PHILOSOPHY       OF      THE 

ever  the  falsehood  pertains,  whether  it  be  temporal 
or  eternal. 

The  preceding  premises  being  established,  the 
following  conclusions  result : 

1.  The  entire  man,  in  his  body  and  soul,  his  ac 
tions  and  moral  feelings,  is  governed  by  what  he 
believes  ;  and  that,  in  relation  to  things  that  should 
have   a   constantly   increasing   influence   over   the 
spirit,  faith  is  a  more  powerful  actuating  cause  than 
sight,  because  the  one  gains,  while  the  other  loses 
power  over  the  soul  by  repetition. 

2.  That  the  belief  of  falsehood,  concerning  any 
human  interest,  is  fatally  injurious ;  while  the  be 
lief  of  truth  is  eternally  beneficial.     And,  that  the 
more  sincerely  any  one  believes  error,  the   more 
certainly  he  destroys  his  interests,  whether  tempo- 
Mi  or  spiritual ;  while,  on  the  contrary,  the  more 
sincerely  a  man  believes  truth,  the  more  certainly 
and  powerfully  are  his  interests  advanced.     The 
Living  God  has  connected  evil  with  the  belief  of 
falsehood,  and  good  with  the  belief  of  truth ;  it  is  a 
part  of  the  constitutional  law  of  the  moral  universe ; 
and  there  is  no  power  in  existence,  that  will  stop  the 
consequence  from  following  the  antecedent. 

3.  Mark  it — That  doctrine  which   rectifies  the 
conscience,  purifies  the  heart,  and  produces  love  to 
God  and  men,  is  necessarily  true,  because,  as  it  has 
been  demonstrated   that  righteousness  and  benevo- 
'ence  is  the  greatest  good  of  the  soul ;  and  likewise 


PLAN      OF      SALVATION.  15 

that  the  greatest  good  must  depend  on  the  belief  of 
truth ;  therefore,  the  conclusion  is  inevitable,  thai 
that  doctrine  which,  being  believed,  destroys  sin  in 
the  heart  and  life  of  man,  and  produces  righteous 
ness  and  benevolence,  is  the  truth  of  God.  No 
matter  whether  men  can  comprehend  all  its  depths 
and  relations  or  not ;  if  it  destroys  sin  wherever  it 
takes  effect  by  faith,  and  makes  happiness  grow  out 
of  right  living  and  right  loving,  from  the  consti 
tution  of  things — from  the  character  of  God — from 
the  nature  of  man — that  doctrine  is  the  TRUTH  OF 
GOD.  And  that  doctrine  which  hinders  this  result, 
or  produces  a  contrary  result,  is  the  falsehood  of  the 
devil.* 

4.  Therefore  Christ  laid,  at  the  foundation  of  the 
Christian  System,  this  vital  and  necessary  principle, 
"  He  that  believeth  and  is  baptized  shall  be  saved, 
and  he  that  believeth  not  shall  be  damned"—  saved 
in  accordance  with  the  moral  constitution  of  the 
universe,  and  damned  from  the  absolute  necessities 
existing  in  the  nature  of  things. 
»John8  44. 


PHILOSOPHY       OF      THE 


CHAPTER  XV. 

CONCERNING  THE  MANIFESTATIONS  OF  GOD  WHICH 
WOULD  BE  NECESSARY,  UNDER  THE  NEW  AND 
SPIRITUAL  DISPENSATION,  TO  PRODUCE  IN  THE 
SOUL  OF  MAN  AFFECTIONATE  OBEDIENCE. 

MAN'S  mental  and  moral  constitution  was  the 
same  under  the  New  as  under  the  Old  Testament 
dispensation.  The  same  methods,  therefore,  which 
were  adapted  to  move  man's  nature  under  the  one, 
would  be  adapted  to  do  so  under  the  other.  The 
difference  between  the  two  dispensations  was,  the 
first  was  a  preparatory  dispensation,  its  manifesta 
tions,  for  the  most  part,  being  seen,  and  temporal  : 
the  second,  a  perfect  system  of  truth,  spiritual  in  its 
character,  and  in  the  method  of  its  communication. 
But,  whether  the  truths  were  temporal  or  spiritual, 
and  whether  they  were  brought  to  view  by  faith  or 
sight,  in  order  to  produce  a  given  effect  upon  the 
soul,  or  any  of  its  powers,  the  same  methods  under 
all  dispensations  would  be  necessary,  varied  only  to 
suit  the  advancement  of  the  mind  in  knowledge, 
the  differences  existing  in  the  habits  and  circum 
stances  of  men,  and  the  character  of  the  dispensa- 


PLAN      OF      SALVATION.  157 

tion  to  be  introduced.  For  instance :  under  one 
dispensation — it  being  in  a  great  measure  temporal, 
preparatory,  and  imperfect — love  might  be  produced 
by  making  men  feel  temporal  want,  and  by  God 
granting  temporal  benefits  :  while  under  a  spiritual 
and  universal  system,  men  must  likewise  feel  the 
want,  and  receive  the  benefit,  in  order  to  love  ;  but 
the  want  felt  and  the  benefit  conferred  must  be  of 
a  spiritual  character. 

Under  all  dispensations,  an  essential  requisite  after 
the  way  for  its  introduction  was  prepared,  would  be 
such  manifestations  of  God  to  men  as  would  pro 
duce  love  in  the  human  heart  for  the  object  of  wor 
ship  and  obedience.  "  Love  the  Lord  thy  God  with 
all  thy  heart" — is  the  first  great  law  of  the  universe ; 
and  God  cannot  be  honored,  nor  man  made  happy, 
unless  his  obedience  be  actuated  by  love  to  the  ob 
ject  of  obedience.*  Now,  the  manifestations  of 
mercy,  under  the  old  dispensation,  were  mainly 
temporal  in  their  character,  and  limited  in  their 
application  to  the  Jews.  But  God's  special  good 
ness  to  them,  could  not  produce  love  in  the  hearts 
of  the  Gentiles.  The  manifestations  in  Egypt  were, 
therefore,  neither  adapted  in  their  character,  nor  in 
the  extent  of  their  design,  to  the  spiritual  arid  uni 
versal  religion  of  Jesus  Christ.  But  one  part  of  the 
Mosaic  economy  was  universal  and  immutable  in 
its  character.  The  moral  law  is  the  same  forever 
in  its  application  to  all  intelligent  beings  in  the  uni- 
*  See  chap.  iv.  on  Affectionate  Obedience. 
14 


PHILOSOPHY      OF      THE 

verse.  It  is  plain  to  reason,  that  whatever  means 
may  be  adopted  to  bring-  men  to  rectitude  of  con 
duct,  or  to  pardon  them  for  offences,  the  rule  of 
right  itself,  founded  upon  the  justice  and  holiness, 
and  sustained  by  the  conscience,  of  the  Eternal, 
must  be  immutable  and  eternal  as  its  author ;  and 
the  means,  manifestations,  and  influences,  under  the 
different  dispensations,  are  expedients  of  mercy,  de 
signed  and  adapted  to  bring  men  to  act  in  conform 
ity  with  its  requirements. 

How,  then,  under  the  new  dispensation,  and  in 
conformity  with  its  spiritual  and  universal  charac 
ter,  could  love  for  God  be  produced  in  the  human 
heart  ? 

We  will  here,  again,  as  the  subject  in  hand  is 
most  important,  notice  some  of  the  conditions  upon 
which  affection  for  an  object  may  be  produced  in 
the  heart. 

The  will  is  influenced  by  motives  and  by  affec 
tion  ;  and  all  acts  of  will  produced  entirely  by  pure 
affection,  are  disinterested  acts.  There  is,  probably, 
no  one  living,  who  has  attained  to  maturity  of  years, 
but  has,  at  some  period  of  life,  felt  affection  for  an 
other,  so  that  it  was  more  gratifying  to  please  the 
object  of  his  affection  than  to  please  himself.  Love 
for  another  always  influences  the  will  to  do  those 
things  which  please  the  object  loved  ;  and  the  acts 
which  proceed  from  affection  are  disinterested,  not 
being  done  with  any  selfish  end  in  view,  but  to  con 
form  to  the  will  and  meet  the  desires  of  another, 


PLAN    OF     SALVATION.  159 

The  moment  the  affections  are  fixed  upon  an  object, 
the  will  is  drawn  into  union  with  the  will  of  the 
object  loved  ;  and  if  that  object  be  regarded  as  su 
perior,  in  proportion  as  he  rises  above  us  in  the  scale 
of  being,  to  obey  his  will  and  secure  his  regard  be 
comes  a  spontaneous  volition  of  the  soul ;  and  the 
pleasure  that  arises  from  affectionate  compliance 
with  the  will  of  a  worthy  and  loved  object,  does 
not  arise  because  it  is  sought  for,  but  from  the  con 
stitution  the  Maker  has  given  to  the  human  soul ; 
it  is  the  result  of  its  activity,  produced  in  accordance 
with  the  law  of  love. 

All  happy  obedience  must  arise  from  affection, 
exercised  towards  the  object  obeyed.  Obedience 
which  arises  from  affection  blesses  the  spirit  which 
yields  it,  if  the  conscience  approve  of  the  object 
obeyed.  While,  on  the  contrary,  no  being  can  be 
happy  in  obeying  one  whom  he  does  not  love.  To 
obey  a  parent,  or  to  obey  God,  from  interested  mo 
tives,  would  be  sin.  The  devil  might  be  obeyed 
for  the  same  reasons.  All  enlightened  minds  a<rree 
to  what  the  Bible  confirms,  and  what  reason  can 
clearly  perceive,  without  argument,  that  love  for 
God  is  essential  to  every  act  of  religious  duty.  To 
tender  obedience  or  homage  to  God,  while  we  had 
no  love  for  him  in  our  hearts,  would  be  dishonora 
ble  to  the  Maker,  and  doing  violence  to  our  own 
nature. 

When  an  object  presents  itself  to  the  attention, 
whose  character  engages  the  heart,  then  the  affec- 


160  PHILOSOPHY     OF      THE 

tions  flow  out,  and  the  soul  acts  sweetly  in  this  new 
relation.  There  is  a  bond  of  sympathy  between 
the  hearts  of  the  two  beings,  and  those  things  which 
affect  the  one  affect  the  other,  in  proportion  to  the 
strength  of  the  cherished  affection.'  One  meets  the 
desires  and  conforms  to  the  will  of  the  other,  not 
from  a  sense  of  obligation  merely,  but  from  choice. 
And  in  thus  giving  and  receiving  affection,  the  soul 
experiences  its  highest  enjoyment,  its  greatest  good  ; 
and  when  the  understanding  perceives  in  the  object 
loved,  perfections  of  the  highest  character,  and  af 
fection  of  the  purest  kind  for  those  that  love  him, 
the  conscience  sanctions  the  action  of  the  heart  and 
the  obedience  of  the  will,  and  all  the  moral  powers 
of  the  soul  unite  in  happy  and  harmonious  ac 
tion. 

We  return,  now,  to  the  problem — Under  the 
spiritual  dispensation  of  Christ,  how  could  the  af 
fections  of  the  soul  be  awakened  by  faith,  and  fixed 
upon  God,  their  proper  object  ? 

The  principle  has  been  stated,  which  every  one 
will  recognize  as  true  in  his  own  experience,  that 
the  more  we  feel  the  Avant  of  a  benefactor,  temporal 
or  spiritual,  and  the  more  we  feel  our  inability  to 
rescue  ourselves  from  existing  difficulties  and  im 
pending  dangers,  the  more  grateful  love  will  the 
heart  feel  for  the  being,  who,  moved  by  kindness, 
and  in  despite  of  personal  sacrifices,  interposes  to 
assist  and  save  us. 

Under  the  Old  Testament  dispensation  the  affec- 


PLAN      OF      SALVATION.  161 

iioris  of  the  Israelites  were  educed  and  fixed  upon 
God  in  accordance  with  this  law  of  the  soul.  They 
vvere  placed  in  circumstances  of  abject  need ;  and, 
rom  this  condition  of  suffering  and  sorrow,  God 
delivered  them,  and  thus  drew  their  hearts  to  him 
self.  Now  the  Jews,  as  has  been  noticed,  supposed 
that  the  Messiah  would  appear  and  again  confer 
upon  them  similar  favors,  by  delivering  them  from 
their  state  of  dependence  and  subjection  as  a  nation. 
But  a  temporal  deliverance  of  this  kind,  as  has  been 
shown,  was  not  consistent  with  the  design  of  Christ's 
perfect  and  spiritual  dispensation,  which  was  de 
signed  to  save  men  from  sin  and  spiritual  bondage, 
and  restore  them  to  spiritual  happiness  by  restoring 
them  to  affectionate  obedience  to  the  only  living  and 
true  God. 

The  inquiry  then  presents  itself,  as  a  feeling  of 
want  was  necessary,  in  order  that  the  soul  might 
love  the  being  that  supplied  that  want — and  as 
Jesus  came  to  bestow  spiritual  mercies  upon  man 
kind — How  could  men  be  brought  to  feel  the  want 
of  a  spiritual  Benefactor  and  Savior  ? 

Allow  the  thought  to  be  repeated  again — Accord 
ing  to  the  constitution  which  God  has  given  the 
soul,  it  must  feel  the  want  of  spiritual  mercies  be 
fore  it  can  feel  love  for  the  giver  of  those  mercies  ; 
and  just  in  proportion  as  the  soul  feels  its  lost,  ^uil 
ty,  and  dangerous  condition,  in  the  same  proportion 
will  it  exercise  love  to  the  being  who  grants  spiritu 
al  favor  and  salvation.  How,  then,  could  the  spirit- 
14* 


o  PHILOSOPFIY      OF      THE 

ual  wan   be  produced  in  the  souls  of  men,  in  order 
that  they  might  love  the  spiritual  benefactor? 

Not  by  temporal  bondage  and  temporal  suffering, 
because  these  would  lead  men  to  desire  a  temporal 
deliverance.  The  only  possible  way  by  which  man 
conld  be  made  to  hope  for  and  appreciate  spiritual 
mercies,  and  to  love  a  spiritual  deliverer,  would  be 
to  produce  a  conviction  in  the  soul  itself  of  its  evil 
condition,  its  danger  as  a  spiritual  being,  and  its 
inability,  unaided,  to  satisfy  the  requirements  of  a 
spiritual  law,  or  to  escape  its  just  and  spiritual 
penalty.  If  man  could  be  made  to  perceive  that  he 
was  guilty  and  needy ;  that  his  soul  was  under  the 
condemnation  of  the  holy  law  of  a  holy  God,  he 
would  then,  necessarily,  feel  the  need  of  a  deliver 
ance  from  sin  and  its  consequences ;  and  in  this 
way  only  could  the  soul  of  man  be  led  to  appre 
ciate  spiritual  mercies,  or  love  a  spiritual  bene 
factor. 

Mark  another  fact,  in  connection  with  the  forego 
ing,  which  is  to  be  especially  noticed,  and  which 
will  be  developed  fully  in  subsequent  pages — The 
greater  the  kindness  and  self-denial  of  a  benefactor 
manifested  in  our  behalf,  the  warmer  and  the 
stronger  will  be  the  affection  which  his  goodness 
will  produce  in  the  human  heart. 

Here,  then,  are  two  facts  growing  out  of  the  con 
stitution  of  human  nature— First,  the  soul  must 
feel  its  evil  and  lost  estate,  as  the  pre-requisite  con 
dition,  upon  which  alone  it  can  love  a  deliverer- 


PLAN      OF      SALVATION.  163 

Second,  the  degree  of  kindness  and  self-denial  in  a 
benefactor,  temporal  or  spiritual,  graduates  the  de 
gree  of  affection  and  gratitude  that  will  be  awaken 
ed  for  him. 

Now,  in  view  of  these  necessary  conditions,  mark 
the  means  which  God  has  used,  and  the  manifesta 
tions  which  he  has  made  of  Himself,  in  order  to 
secure  the  supreme  love  of  the  human  soul. 

In  the  first  place  the  soul  is  brought  to  see  and 
feel  its  evil  and  lost  condition,  and  its  need  of  de 
liverance. 

At  the  advent  of  Jesus,  the  Roman  world  was  in 
precisely  the  condition,  which  was  necessary  to 
prepare  it  for  his  doctrines.  The  Jews  had  the 
moral  law  written  in  their  scriptures,  and  recogni 
sed  it  as  the  will  of  Jehovah  ;  and  the  Gentiles  had 
its  requirements,  concerning  their  duty  to  each 
other,  and  their  duty  to  worship,  written  upon  their 
hearts.  Both  the  doctors  among  the  Jews,  and  the 
schools  of  philosophy  among  the  Gentiles,  especial 
ly  those  of  the  Stoics,  taught  the  obligatory  nature 
of  many  of  the  important  moral  duties  which  man 
owes  to  man.  No  period  in  the  history  of  the  hea 
then  mind  ever  existed  before  or  since,  when  man's 
relations  to  man  were  so  clearly  perceived.*  The 
Jews,  however,  had  these  advantages,  that  while 
the  few  intelligent  Gentiles  received  the  instruction 

e> 

*  For  the  views  of  the  different  schools  of  Grecian  and  Roman 
philosophy  at  this  period,  and  the  amount  of  their  indebtedness 
to  the  Jewish  Scriptures,  see  Enfield's  His.  Phil. 


164  PHILOSOPHY      OP     THE 

of  the  philosophers  in  relation  to  morals,  as  truth, 
it  was  truth  without  any  higher  sanction  than  that 
of  having  been  spoken  by  wise  men,  and  therefore 
it  contained  in  itself  no  authority  or  weight  of  ob 
ligation  to  bind  the  conscience  ;  while  they  had  the 
Moral  Law,  as  a  rule  of  duty,  sanctioned  by  the 
authority  and  infinite  justice  of  Jehovah.  Thus  the 
moral  virtues  assumed  the  sanction  of  religious 
duties  ;  and  they  had  not  only  the  moral  precepts 
thus  sanctioned,  but  having  been  taught  the  true 
character  of  God,  their  religious  duties  were  like 
wise  united  in  the  same  sacred  decalogue. 

There  was,  however,  in  the  application  of  the 
law  one  most  important  and  vital  mistake,  in  rela 
tion  to  what  constituted  human  guilt.  The  moral 
law  was  generally  applied  as  the  civil  law,  not  to 
the  acts  of  the  spirit,  but  to  the  acts  of  the  body.  It 
was  applied  to  the  external  conduct  of  men,  not  to 
the  internal  life.  If  there  was  conformity  to  the 
letter  of  the  law  in  external  manners,  there  was  a 
fulfilment,  in  the  eyes  of  the  Jew  and  the  Gentile,  of 
the  highest  claims  that  God  or  man  held  upon  the 
spirit.  No  matter  how  dark  or  damning  were  the 
exercises  of  the  soul ;  if  it  only  kept  its  sin  in  its 
own  habitation,  and  did  not  devolope  it  in  action, 
the  penalty  of  the  law  was  not  laid  to  its  charge. 
The  character  of  the  spirit  itself  might  be  criminal, 
and  all  its  exercises  of  thought  and  feeling  sensual 
and  selfish,  yet  if  it  added  hypocrisy  to  its  guilt, 
and  maintained  an  outward  conformity  to  the  law 


PLAN      OF     SALVATION.  165 

— a  conformity  itself  produced  by  selfishness,  man 
judged  himself,  and  others  adjudged  him,  guiltless. 
Man  could  not,  therefore,  understand  his  own  guilt, 
as  a  spiritual  being,  nor  feel  his  condemned  and  lost 
condition,  until  the  requirements  of  the  holy  law 
were  applied  to  the  exercises  of  his  soul. 

Now,  Jesus  applied  the  Divine  law  directly  to 
the  soul,  and  laid  its  obligation  upon  the  move 
ments  of  the  will,  and  the  desires.  He  taught  that 
all  wrong  thoughts  and  feelings  were  acts  of  trans 
gression  against  God,  and  as  such  would  be  visited 
with  the  penalty  of  the  Divine  la\y.  Thus  he  made 
the  law  spiritual  and  its  penalty  spiritual,  and  ap 
pealing  to  the  authority  of  the  supreme  God,  he  laid 
its  claims  upon  the  naked  soul — he  entered  the  se 
cret  recesses  of  the  spirit's  tabernacle—he  flashed 
the  light  of  the  Divine  law  upon  the  awful  secrets 
known  only  to  the  soul  itself;  and,  with  the  voice 
of  a  God,  he  spoke  to  the  "I"  of  the  mind — Thou 
shalt  not  will,  nor  desire,  nor  feel  wickedly  ! 

When  he  had  thus  shown  that  all  the  wrong 
exercises  of  the  soul  were  sin  against  God,  and  that 
the  soul  was  in  a  guilty  condition,  under  the  con 
demnation  of  the  Divine  law,  he  then  directs  the 
attention  to  the  spiritual  consequences  of  this  guilt. 
These  he  declared  to  be  exclusion  from  the  king 
dom  and  presence  of  God,  and  penalty  which  in 
volved  either  endless  spiritual  suffering,  or  destruc 
tion  of  the  soul  itself.  The  punishment  which  he 
declared  -o  be  'mpending  over  the  unbelieving  and 


166  PHILOSOPHY     OF      THE 

impenitent  spirit,  he  portrayed  by  using  all  those 
figures  which  would  lead  men  to  apprehend  the 
most  fearful  and  unmitigated  spiritual  misery. 

Before  the  impenitent  and  unpardoned  sinner 
there  was  the  destruction  of  the  soul  and  body  in 
hell — consignment  to  a  state  of  darkness  where  the 
worm  dieth  not,  and  the  fire  is  not  quenched — 
cursed  and  banished  from  God  into  everlasting  fire 
prepared  for  the  devil  arid  his  angels — agonizing  in 
flame,  and  refused  a  drop  of  water  to  mitigate  the 
agony.  Now,  these  figures,  to  the  minds  both  of 
Jews  and  Gentiles,  must  have  conveyed  a  most  ap 
palling  impression  of  the  misery  that  was  impend 
ing  over  the  soul,  unless  it  was  relieved  from  sin, 
and  the  consequent  curse  of  the  law — Jesus  knew 
that  the  Jews,  especially,  would  understand  these 
figures  as  implying  fearful  future  punishment ;  he 
therefore  designed  to  do,  what  was  undoubtedly  ac 
complished,  in  the  mind  of  every  one  that  believed 
his  instruction,  which  was,  to  produce  a  conviction 
of  sin  in  the  soul,  by  applying  to  it  the  require 
ments  of  the  spiritual  law  of  God,  and  by  showing 
that  the  penalty  consequent  upon  sin  was  fearful 
and  everlasting  destruction.  We  say,  then,  what 
every  one  who  has  followed  these  thoughts  must 
perceive  to  be  true,  that  the  instruction  of  Jesus 
would,  necessarily,  produce  in  the  mind  of  every 
one  that  believed,  a  conviction  that  he  was  a  guilty 
and  condemned  creature,  and  that  an  awful  doom 


PLAN     OF     SALVATION.  167 

awaited  his  soul,  unless  he  received  pardon  and 
spiritual  deliverance. 

Thus,  uien,  by  the  instruction  of  Jesus  Christ, 
showing  the  spirituality  and  holiness  of  the  divine 
law,  and  applying  it,  with  its  infinite  sanctions,  to 
the  exercises  of  the  soul,  that  condition  of  mind 
was  produced  which  alone  could  prepare  man  to 
love  a  spiritual  deliverer  ;  and  there  is  no  other  way 
in  which  the  soul  could  have  been  prepared  in 
accordance  with  truth  and  the  constitution  of  its 
own  nature,  to  appreciate  the  spiritual  mercies  of 
God,  and  love  him  as  a  spiritual  Savior. 

The  Law  and  the  Truth  being  exhibited  by 
Christ  in  the  manner  adapted  to  produce  the  con 
dition  of  soul  prerequisite  to  the  exercise  of  affec 
tion  for  spiritual  deliverance — now,  as  God  was  the 
author  of  the  law,  and  as  he  is  the  only  proper  ob 
ject  both  of  supreme  love  and  obedience  ;  and,  as 
man  could  not  be  happy  in  obeying  the  law  with 
out  loving  its  author  ;  it  follows,  that  the  thing  now 
necessary  in  order  that  man's  affections  might  be 
fixed  upon  the  proper  object  of  love  and  obedience 
was,  that  the  supreme  God  should,  by  self-denying 
kindness,  manifest  spiritual  mercy  to  those  who  felt 
their  spiritual  wants,  and  thus  draw  to  Himself  the 
love  and  worship  of  mankind.  If  any  other  being 
should  supply  the  need,  that  being  would  receive 
the  love  ;  it  was  therefore  necessary  that  God  HIM 
SELF  should  do  it,  in  order  that  the  affection  of 
believers  might  centre  upon  the  proper  object. 


158  PHILOSOPHY      OF      THE 

Bat,  notice,  that  in  order  to  the  accomplishment 
of  this  end,  without  violating  the  moral  constitution 
of  the  universe,  it  would  be  essentially  necessary, 
that  the  holiness  of  God's  law  should  be  maintain 
ed.  This  w.Duld  be  neccessary,  because  the  law  is, 
in  itself,  the  will  of  the  Godhead,  and  God  himself 
must  be  unholy  before  his  will  can  be.  And  what 
ever  God  may  overlook  in  those  who  know  not  their 
duty,  yet,  when  he  reveals  his  perfect  law,  that  law 
cannot,  from  the  nature  of  its  Author,  allow  the 
commission  of  a  single  sin.  But,  besides,  if  its  ho 
liness  were  not  maintained,  man  is  so  constituted 
that  he  could  never  become  holy.  Every  change 
to  a  better  course  in  man's  life,  must  be  preceded 
by  a  conviction  of  error— man  cannot  repent  and 
turn  from  sin  till  he  is  convicted  of  sin  in  himself. 
Now,  if  the  holiness  of  the  law,  as  a  standard  of 
duty,  was  maintained,  man  might  thus  be  enlight 
ened  and  convicted  of  sin,  until  he  has  seen  and 
felt  the  last  sin  in  his  soul ;  and  if  the  law  allowed 
one  sin,  there  would  be  no  way  of  convicting  rnan 
of  that  sin,  or  of  con  verting  him  from  it ;  he  would 
therefore,  remain,  in  some  degree,  a  sinner  forever. 
But,  finally  and  conclusively,  if  the  holiness  of  the 
taw  was  not  maintained,  that  sense  of  guilt  and 
danger  could  not  be  produced  which  is  necessary 
in  order  that  man  may  love  a  spiritual  Savior. 
Jesus  produced  that  condition  by  applying  to  the 
soul  the  authority,  the  claims,  and  the  sanctions  of 
the  holy  law.  It  is  impossible,  therefore,  in  the 


PLAN      OP      SALVATION.  169 

nature  of  things,  for  a  sinful  being  to  appreciate 
God's  mercy,  unless  he  first  feel  his  justice  as  man 
ifested  in  the  holy  law.  Love  in  the  soul  is  pro 
duced  by  the  joint  influence  of  the  justice  and 
mercy  of  God.  The  integrity  of  the  eternal  law, 
therefore,  must  be  forever  maintained.* 

*  The  proceeding  views  are  confirmed,  both  by  the  character 
of  the  moral  law,  and  by  its  design  and  exposition,  as  given  by 
the  Apostles  of  Christ.  The  moral  law,  or  the  rule  and  obliga 
tion  of  moral  rectitude  in  the  sight  of  God,  which  is  revealed  in 
the  scriptures,  and  interpreted  by  Christ,  as  obligatory  upon  the 
thoughts  and  feelings  of  the  soul,  is  not  only  in  its  nature,  of  per 
petual  and  universal  obligation,  and  adapted  to  produce  convic 
tion  of  sin  in  every  soul  that  is  sensible  of  transgressing  its  re 
quirements  ;  but  the  scriptures  expressly  declare,  that  it  was  de 
signed  to  produce  conviction  of  sin  in  the  soul,  in  order  to  prepare 
it  to  receive  the  gospel. 

The  moral  law  is  set  forth  in  the  scriptures  as  holy,  just,  and 
good,  in  its  character ;  and  whatever  may  be  its  effects  upon  the 
soul  itself,  that  its  character  is  such  no  intelligent  being  in  the 
universe  can  doubt,  because  it  requires  of  every  one  perfect  holi 
ness,  justice,  and  goodness:  It  requires  that  the  soul  should  be 
perfectly  free  from  sin  in  the  sight  of  God  ;  and,  as  we  have  seen, 
God  ought  not  to  allow  one  sin  ;  if  He  did,  the  law  would  not  be 
holy,  nor  adapted  to  make  men  holy.  But  the  more  holy  the  law, 
the  more  conviction  it  would  produce  in  the  mind  of  sinners.  If  the 
law  extended  only  to  external  conduct,  men  would  not  feel  guilty 
for  their  wrong  thoughts,  desires,  or  designs ;  and  if  it  extended 
only  to  certain  classes  of  spiritual  exercises,  men  would  not  feel 
guilty  for  those  which  it  did  not  condemn ;  but,  if  it  required  that 
the  soul  itself — the  spiritual  agent — the  «  I"  of  the  mind — should 
be  holy,  and  all  its  thoughts  and  feelings  in  accordance  with  the 
law  of  love  and  righteousness,  then  the  soul  would  be  convicted 
15 


170  PHILOSOPHY      OF      THE 

How,  then,  could  God  manifest  that  mercy  to 
sinners,  by  which  love  to  Himself  and  to  his  law 

of  guilt  for  a  single  wrong  exercise,  because  while  it  felt  that 
the  law  was  holy,  just  and  good,  it  could  not  but  feel  condemned 
in  breaking  it.  When  Christ  came,  therefore,  every  soul  that 
was  taught  its  spirituality,  would  be  convicted  of  sin.  One  of 
two  things  men  had  to  do,  either  shut  out  its  light  from  their 
soul,  and  refuse  to  believe  its  spiritual  and  perfect  requirements, 
or,  judge  and  condemn  themselves  by  those  requirements.  And 
while  the  law  thus  showed  sin  to  exist  in  the  soul,  and  condemn 
ed  the  soul  as  guilty  and  liable  to  its  penalty,  it  imparted  no 
strength  to  the  sinner  to  enable  him  to  fulfil  its  requirements  :  it 
merely  sets  forth  the  true  standard,  which  is  holy  in  itself,  and 
which  God  must  maintain ;  and,  by  its  light,  it  shows  sinners 
their  guilt,  condemns  them,  and  leaves  them  under  its  curse. 

Now,  the  scriptures  declare  that  this  is  the  end  which,  by  its 
nature,  it  is  adapted  to  accomplish,  and  that  it  was  revealed  to 
men  with  the  design  to  accomplish  this  end,  and  thus  lead  men  to  see 
and  feel  the  necessity  of  justification  and  pardon  by  Jesus  Christ. 
The  scripture  saith,  « It  is  easier  for  heaven  and  earth  to  pass, 
than  one  tittle  of  the  law  to  fail."  «  The  law  worketh  wrath, — 
where  there  is  no  law,  there  is  no  transgression."  «  Moreover, 
the  law  entered  that  the  offence  might  abound,  for  where  sin 
abounded,  grace  did  much  more  abound ;  that  as  sin  had  reigned 
unto  death,  even  so  might  grace  reign  through  righteousness,  un 
to  eternal  life  by  Jesus  Christ  our  Lord."  Mark  the  following — 
«  Now  we  know  that  what  things  soever  the  law  saith,  it  saith  to 
them  that  are  under  the  law ;  that  every  mouth  may  be  stopped, 
and  all  the  world  become  guilty  before  God ;  therefore  by  the 
deeds  of  the  law  shall  no  flesh  be  justified ;  for  by  the  law  is  the 
knowlege  of  sin." 

The  argument  of  the  Apostle  in  vindicating  the  holiness  of 
the  law,  while  it,  at  the  same  time,  produced  conviction  and  con 
demnation,  is  conclusive.  «  What  shall  we  say  then  ?  Is  the  law 


PLAN    OF     SALVATION. 


171 


would  be  produced,  while  His  infinite  holiness  and 
justice  would  be  obtained  ? 

We  answer,  in  no  way  possible  but  by  some  ex 
pedient,  by  which  his  justice  and  mercy  would  both 
be  exalted.  If,  in  the  wisdom  of  the  Godhead,  such 
a  way  could  be  devised,  by  which  God  himself 
could  save  the  soul  from  the  consequences  of  its 
guilt — by  which  He  himself  could  in  some  way 
suffer  arid  make  self-denials  for  its  good ;  and,  by 
his  own  interposition,  open  a  way  for  the  soul  to 
recover  from  its  lost  and  condemned  condition,  then 
the  result  would  follow  inevitably,  that  every  one 
of  the  human  family  who  had  been  led  to  see  and 

sin  ?  God  forbid  !  Nay,  I  had  not  known  sin,  but  by  the  law ;  for 
I  had  not  known  lust,  except  the  law  had  said  Thou  shall  not 
covet ;  (i.  e.  I  would  not  have  felt  covetousness  to  be  sin,  except 
the  law  had  condemned  it  as  such  :)  For  I  was  alive,  (i.  c.  not 
consciously  condemned)  without  the  law  once,  but  when  the  law 
came,  sin  revived  and  I  died;  and  the  commandment  which  was 
ordained  to  life,  i.  e.  which  required  the  soul  to  be  holy  and  there 
fore  alive  to  God)  I  found  to  be  unto  death.  For  sin,  taking  oc 
casion  by  the  commandment,  (or  acts  shown  to  be  sin  by  the 
commandment,)  deceived  me,  and  by  it  slew  me.  Wherefore  the 
law  is  holy,  and  the  commandment  is  holy,  just  and  good.  Was 
then  that  which  is  good  made  death  unto  me  ?  God  forbid.  But 
sin,  that  it  might  appear  sin,  (i.  e.  sin  which  did  exist  in  the  soul, 
was  made  to  appear  in  its  true  evil  character)  working  death  in 
me  by  that  which  is  good,  (i.  e.  the  holiness  of  the  law  showed 
the  evil  of  sin,)  that  sin  by  the  commandment  might  become  ex 
ceedingly  sinful.  For  we  know  that  the  law  is  spiritual,  but  1 
am  carnal,  sold  under  sin."  And  then,  for  deliverance  from  this 
bondage,  he  looks  to  Christ — "  For  the  law  of  the  spirit  of  life 


PHILOSOPHY     OF      THE 

feel  his  guilty  condition  before  God,  and  who  be 
lieved  in  God  thus  manifesting  Himself  to  rescue 
his  soul  from  spiritual  death  -every  one,  thus  be 
lieving,  would,  from  the  necessities  of  his  nature, 
be  led  to  love  God  his  Savior  ;  and — mark — the 
greater  the  self-denial  and  the  suffering  on  the  part 
of  the  Savior,  in  ransoming  the  soul,  the  stronger 
would  be  the  affection  felt  for  Him. 

This  is  the  central  and  vital  doctrine  of  the  Plan 
of  Salvation.  We  will  now,  by  throwing  light  and 
accumulating  strength  upon  this  doctrine  from  dif 
ferent  points,  illustrate  and  establish  it  beyond  the 
possibility  of  rational  doubt. 

in  Christ  Jesus  hatli  made  me  free  from  the  law  of  sin  and  death," 
&c.  And  mark  again — « Is  the  law  then  against  the  promises, 
of  God  ?  God  forbid  ;  for  if  there  had  been  a  law  given  that  could 
have  given  life,  verily  righteousness  would  have  been  of  the  law 
(i.  e.  while  the  law  showed  the  soul  to  be  unholy  and  condemned 
to  spiritual  death,  it  provided  no  means  for  the  relief  of  the  sin 
ner;  no  influence  by  which  love  and  holiness  could  be  produced 
in  the  heart.)  But  the  scriptures  (that  is,  the  revelation  of  law 
in  the  scriptures)  hath  concluded  all  under  sin,  that  the  promise 
by  faith  of  Jesus  Christ  might  be  given  to  them  that  believe. 
But  before  faith  came,  we  were  kept  under  the  law,  shut  up  unto 
the  faith  which  should  afterwards  be  revealed ;  wherefore  the 
law  was  our  school-master  to  bring  us  unto  Christ,  that  we  might 
be  justified  by  faith." 

Now,  from  the  above  scriptures,  it  is  evident  that  the  Apostle 
understood  the  law  not  only  to  be  adapted,  but  designed  by  its 
author,  to  show  the  soul  its  guilty  and  lost  condition,  its  inability 
to  free  itself  from  the  condemnation  to  which  it  was  liable,  and 
to  prepare  it,  at  the  proper  time,  to  trust  in  and  love  Christ  for 
salvation  from  sin,  and  spiritual  death,  the  consequen  ;e  of  ?in. 


FLAN     OF      SALVATION.  173 

1. 

THE  TESTIMONY  OP  JESUS  THAT  IT  WAS  NECCES- 
SARY  MAN  SHOULD  FEEL  THE  WANT,  IN  ORDER 
TO  EXERCISE  THE  LOVE. 

Jesus  uniformly  speaks  of  it  as  being  necessary, 
that  previously  to  accepting  him  as  a  Savior,  the 
soul  should  feel  the  need  of  salvation.  He  does  not 
even  invite  the  thoughtless  sinner,  or  the  godless 
worldling,  who  has  no  sense  of  the  evil  or  the 
guilt  of  sin,  to  come  to  him.  Said  Jesus,  "  I  came 
not  to  call  the  righteous,  but  sinners  to  repentance." 
"  The  whole  need  not  a  physian,  but  they  who  are 
sick."  "  Come  unto  me,  all  ye  who  are  weary  and 
heavy  laden,  and  I  will  give  you  rest."  "  Jf  any 
man  thirst,  let  him  come  unto  me  and  drink/' 
"  Blessed  are  they  that  hunger  and  thirst  after 
righteousness,  for  they  shall  be  filled."  Thus 
the  points  which  have  been  shown  to  be  necessary, 
from  the  constitution  of  things,  in  order  to  the  soul's 
loving  God,  are  presented  in  the  same  light  by 
Jesus  himself;  and  upon  the  principle  which  they 
involve,  he  acted  during  his  ministry. 
2. 

THE  TESTIMONY  OF  THE  SCRIPTURES  THAT  GOD 
DID  THUS  MANIFEST  HIMSELF  AS  SUFFERING 
AND  MAKING  SELF-DENIALS  FOR  THE  SPIRIT 
UAL  GOOD  OF  MEN. 

God  was  in  Christ,  says  the  Apostle,  reconciling 
15* 


1 74  PHILOSOPHY     OF      THE 

the  world  to  Himself  :  that  is,  God  was  in  Christ 
doing  those  things  that  would  restore  to  Himself  the 
obedience  and  affection  of  every  one  that  believed. 
Christ  represents  himself  as  a  ransom  for  the  soul ; 
as  laying  down  his  life  for  believers.  He  is  repre 
sented  as  descending  from  an  estate  of  the  hio-hest 
felicity;  taking  upon  him  the  nature  of  man,  and 
humbling  himself  even  to  the  death  of  the  cross  :  a 
death  of  the  most  excruciating  torture ;  and  thus 
bearing  the  sins  of  men  in  his  own  body  on  the  tree, 
that  through  his  death  God  might  be  just,  and  the 
justifier  of  every  one  that  believeth  in  Jesus. 

It  was  thus,  by  a  self-denial  surpassing  descrip 
tion — by  a  life  of  labor  for  human  good,  accom 
plished  by  constant  personal  sacrifices,  and  tending. 
at  every  step,  towards  the  centre  of  the  vortex,  He 
went  on  until,  finally,  life  closed  to  a  crisis,  by  the 
passion  in  the  garden — the  rebuke,  and  the  buffet, 
and  the  cruel  mockery  of  the  Jews  and  the  Romans 
—  and  then,  bearing  his  cross,  faint  with  former 
agony  of  spirit,  and  his  flesh  quivering  with  recent 
scourging,  he  goes  to  Calvary,  where  the  agonized 
sufferer  for  human  sin,  cried  ;;  IT  is  FINISHED,"  and 
gave  up  the  ghost. 

Such  is  the  testimony  of  the  Scriptures ;  and  it 
may  be  affirmed,  without  hesitancy,  that  it  would 
be  impossible  for  the  human  soul  to  exercise  full 
faith  in  the  testimony,  that  it  was  a  guilty  and  needy 
creature,  condemned  by  the  holy  law  of  a  holy 
! ;  and  that  from  this  condition  of  spiritual  guilt 


PLAN      OF     SALVATION.  175 

and  danger,  Jesus  Christ  suffered  and  died  to  ac 
complish  its  ransom — we  say  a  human  being  could 
not  exercise  full  faith  in  these  truths  and  not  love 
the  Savior. 

3. 

THE  ATONEMENT  OF  CHRIST  PRODUCES  THE  NE 
CESSARY  EFFECT  UPON  THE  HUMAN  SOUL,  IN 
RESTORING  IT  TO  AFFCTIONATE  OBEDIENCE, 
WHICH  NEITHER  PHILOSOPHY,  LAW,  NOR  PRE 
CEPTIVE  TRUTH,  COULD  ACCOMPLISH. 

The  wisdom  of  Divine  Providence  was  conspic 
uous  in  the  fact,  that  previously  to  the  introduction 
of  Christianity,  all  the  resources  of  human  wisdom 
had  been  exhausted  in  efforts  to  confer  upon  man 
true  knowledge  and  true  happiness.  Although 
most  of  the  great  names  of  antiquity,  were  con 
spicuous  rather  for  those  properties  which  rendered 
them  a  terror  and  a  scourge  to  mankind  ;  and,  al 
though  society,  among  the  ancients,  in  its  best  es 
tate,  was  little  better  than  semi-barbarism  ;  yet, 
there  was  a  class  in  society  during  the  Aujjustan 
and  Periclean  age,  and  even  at  some  periods  before 
that  time,  that  was  cultivated  in  mind  and  manners. 
From  this  class,  individuals  at  times  arose  who 
were  truly  great — men  distinguished  alike  for  the 
strength,  compass,  and  discrimination  of  their  in 
tellect.  In  all  the  efforts  of  these  men,  with  the 
exception  of  those  who  applied  themselves  exclu 
sively  to  the  study  of  physical  phenomena,  the 


PHILOSOPHY      OF      THE 

great  end  soi.ght  was  the  means  or  secret  of  human 
happiness.  All  admitted  that  human  nature,  as 
they  found  it,  was  in  an  imperfect  or  depraved  con 
dition,  and  not  in  the  enjoyment  of  its  chief  good : 
and  the  plans  which  they  proposed,  by  which  to 
obtain  that  happiness,  of  which  they  believed  the 
soul  susceptible,  were  as  various,  and  diverse  from 
each  other,  as  can  be  imagined.  No  one  of  these 
plans  ever  accomplished,  in  any  degree,  the  end  de 
sired.  And  no  one  of  them  was  ever  adapted  to, 
or  embraced  by  the  common  people.  The  philoso 
phers  themselves,  after  wrangling  for  the  honor  of 
having  discovered  truth,  and  making  themselves 
miserable  in  the  pursuit  of  happiness,  died ;  and 
man  was  left  unsatisfied  and  unhappy,  philosophy 
having  shed  only  sufficient  light  upon  his  mind  to 
disclose  more  fully  the  guilty  and  wretched  state  of 
his  heart. 

There  are,  perhaps,  two  exceptions  to  these  re 
marks  as  applied  to  the  great  minds  of  antiquity, 
those  are  Socrates  and  his  pupil  Plato.  These  men, 
with  a  far-penetrating  insight  into  the  constitutional 
wants  of  man,  contemplating  the  disordered  and 
unhappy  condition  of  human  nature,  and  inquiring 
for  a  remedy  adequate  to  enlighten  the  mind,  and 
give  the  heart  a  satisfying  good,  perceived  that 
th^re  was  not  in  the  resources  of  philosophy,  nor 
within  the  compass  of  human  means,  any  power 
that  could  reach  the  source  of  the  difficulty,  and 
rectify  the  evil  of  human  nature,  which  consisted 


PLAN      OP     SALVATION.  177 

in  a  want  of  benevolent  affection.*  Inferring  from 
the  nature  of  man  what  would  be  necessary,  and 
trusting  in  the  goodness  of  the  Deity  to  grant  the 
requisite  aid,  they  expressed  their  belief  that  a  di 
vine  teacher  would  come  from  heaven,  who  would 
restore  truth  and  happiness  to  the  human  soul.f 

*  That  Plato  had  some  idea  of  the  want,  and  none  of  wha' 
was  necessary  to  supply  it,  may  be  seen  in  the  fact  that  in  order 
to  make  men  love  as  brethren,  which  he  saw  to  be  neccessary,  he 
recommended  a  community  of  wives  to  the  members  of  his  ideal 
Republic. 

f  In  Plato's  dialogue  upon  the  duties  of  religious  worship,  a 
passage  occurs,  the  design  of  which  appears  to  be,  to  show  that 
man  could  not,  of  himself,  learn  either  the  nature  of  the  gods,  or 
the  proper  manner  of  worshipping  them,  unless  an  instructor 
should  come  from  heaven.  The  following  remarkable  passage 
occurs  between  Socrates  and  Alcibiades  : — 

Socrates — To  me  it  appears  best  to  be  patient.  It  is  necessa 
ry  to  wait  till  you  learn  how  you  ought  to  act  towards  the  gods, 
and  towards  men. 

Mcibiadcs When,  O  Socrates,  shall  that  time  be  ?  and  who 

will  histruct  me.  ?  for  most  willingly  would  I  see  this  person,  who 
he  is. 

Socrates — He  is  one  who  cares  for  you ;  but,  as  Homer  repre 
sents  Minerva,  as  taking  away  darkness  from  the  eyes  of  Dio- 
rnedes,  that  he  might  distinguish  a  God  from  a  MAN  :  so  it  is  ne 
cessary  that  he  should  first  take  away  the  darkness  from  your 
mind ;  and  then  bring  near  those  things  by  which  you  shuV  <now 
good  and  evil. 

Alcibiades — Let  him  take  away  the  darkness,  or  any  other 
thing,  if  he  will ;  f~r  whoever  this  man  is,  I  am  prepared  to  re 
fuse  none  of  the  things  which  he  commands,  if  I  shall  be  made 
better — Plalonu  ..llcibiad.  ii. 


1/8  PHILOSOPHY      OF      THE 

It  is  strange  that  among  pilosophers  of  succeed 
ing  ages  there  has  not  been  wisdom  sufficient  to 
discover,  from  the  constitutional  necessities  of  the 
human  spirit,  that  demand  for  the  instruction  and 
aid  of  the  Messiah,  which  Socrates  and  Plato  dis 
covered,  even  in  a  comparatively  dark  age. 

There  are  two  insuperable  difficulties,  which 
would  forever  hinder  the  restoration  of  mankind  to 
(ruth  and  happiness  from  being  accomplished  by 
human  means.  The  first,  which  has  been  already 
alluded  to,  is;  that  human  instruction,  as  such,  has 
no  power  to  bind  the  conscience.  Even  if  man 
were  competent  to  discover  all  the  truth  necessary 
for  a  perfect  rule  of  conduct,  yet  that  truth  would 
have  no  reformatory  power,  because  men  could 
never  feel  that  truth  was  obligatory,  which  proceed 
ed  from  merely  human  sources.  It  is  an  obvious 
principle  of  our  nature,  that  the  conscience  will  not 
charge  guilt  on  the  soul  for  disobedience,  when  the 
command  proceeds  from  a  fellow  man,  who  is  not 
recognised  as  having  the  prerogative  and  the  right 
to  require  submission.  And,  besides,  as  men's 
minds  are  variously  constituted,  and  of  various  ca 
pacities,  there  could  be  no  agreement  in  such  a  case 
concerning  the  question,  "  What  is  truth  ?"  As 
well  might  we  expect  two  school-boys  to  reform 
each  other's  manners  in  school,  without  the  aid  of 
the  teacher's  authority,  as  that  men  can  reform 
their  fellows,  without  the  sanction  of  that  authority 
which  will  quicken  and  bind  the  conscience.  Tin= 


PLAN      OF      SALVATION.  179 

human  conscience  was  made  to  recognise  and  en 
force  the  authority  of  God,  and  unless  there  is  be 
lief  in  the  Divine  obligation  of  truth,  conscience 
refuses  to  perform  its  office. 

But  the  grand  difficulty  is  this  :—  Truth,  whether 
sanctioned  by  conscience  or  not,  has  no  power,  as 
has  been  shown,  to  produce  love  in  the  heart. 
The  -aw  may  convict  and  guide  the  mind,  but  it 
has  nc  power  to  soften  or  to  change  the  affections. 
This  was  the  precise  thing  necessary,  and  this  ne 
cessary  end  the  wisdom  of  the  world  could  not  ac 
complish.  All  the  wisdom  of  all  the  philosophers 
in  all  ages,  could  never  cause  the  affections  of  the 
soul  to  rise  to  the  holy  blessed  God.  To  destroy 
selfish  pride,  and  produce  humility — to  eradicate 
the  evil  passions,  and  produce  in  the  soul  desires 
for  the  universal  good,  and  love  for  the  universal 
Parent,  was  beyond  the  reach  of  earthly  wisdom 
arid  power.  The  wisdom  of  the  world  in  their  ef 
forts  to  give  truth  and  happiness  to  the  human  soul, 
was  foolishness  with  God  ;  and  the  wisdom  of  God 
—CHRIST  CRUCIFIED— was  foolishness  with 
the  philosophers,  in  relation  to  the  same  subject:* 

*  From  an  observation  of  one  of  the  Fathers,  it  would  seem 
that  after  the  Gospel  had  been  preached  among  the  Greeks,  many 
of  them  perceived  its  adaptedness  to  accomplish  the  end  for  which 
they  had  sought  in  vain.  "Philosophy,"  says  Clemens  of  Alex 
andria,  «  led  the  Greeks  to  Christ,  as  the  law  did  the  Jews." 

Concluding  paragraph  of  the  apology  of  M.  Minucius  Felix  in 
defence  of  Christianity  :  A.  D.  250. 

"To   conclude:  the  sum  uf  our  boasting   is,   that  we   are  got 


PHILOSOPHY     OF      THE 

yet,  it  was  Divine  Philosophy :  an  adapted  means, 
and  the  only  adequate  means,  to  accomplish  the 
necessary  end.  Said  an  apostle  in  speaking  upon 
this  subject,  "  The  Jews  require  a  sign,  and  the 
Greeks  seek  after  wisdom,  but  we  preach  Christ 
crucified,  unto  the  Jews  a  stumbling  block,  and  unto 
the  Greeks  foolishness,  but  to  them  who  are  called, 
both  Jews  and  Greeks,  Christ  the  power  of  God, 
and  the  wisdom  of  God."  The  Jews,  while  they 
required  a  sign,  did  not  perceive  that  miracles,  in 
themselves,  were  not  adapted  to  produce  affection. 
And  the  Greeks,  while  they  sought  after  wisdom, 
did  not  perceive  that  all  the  wisdom  of  the  Gentiles 
would  never  work  love  in  the  heart.  But  the  apos 
tle  preached  CHRIST  CRUCIFIED,  an  exhibition 
of  self-denial,  of  suffering,  and  of  self-sacrificing 
love  and  mercy,  endured  in  behalf  of  men ;  which, 
when  received  by  faith,  became  the  power  of  God 
and  the  wisdom  of  God  to  produce  love  and  obedi 
ence  in  the  human  soul.  Paul  understood  the  effi 
cacy  of  the  cross.  He  looked  to  Calvary  and  be 
held  Christ  crucified  as  the  sun  of  the  gospel  sys 
tem.  Not  as  the  moon,  reflecting  cold  and  borrow 
ed  rays  ;  but  as  the  Sun  of  Righteousness,  glowing 

into  possession  of  what  the  Philosophers  have  been  always  in 
quest  of;  and  what,  with  aL  their  application,  they  could  never 
find.  Why  then,  so  much  ill-will  stirring"  against  us  ?  If  divine 
Truth  is  come  to  perfection  in  our  time,  let  us  make  a  good  use 
of  the  blessing;  let  us  govern  our  knowledge  with  discretion; 
let  superstition  and  impiety  be  no  more;  and  let  true  religion  tri 
umph  in  their  stead." 


PLAN      OF      SALVATION.  I8l 

with  radiant  mercy,  and  pouring  warm  beams  of 
life  and  love  into  the  open  bosom  of  the  believer. 

4. 

ANALOGY    BETWEEN    THE    MORAL    AND    PHYSICAL 
LAWS    OF    THE    UNIVERSE. 

The  laws  which  govern  physical  nature  are 
analogous  to  those  which  the  gospel  introduces  into 
the  spiritual  world.  The  earth  is  held  to  the  sun 
by  the  power  of  attraction,  and  performs  regularly 
its  circuit  around  the  central,  sustaining  luminary ; 
maintaining,  at  the  same  time,  its  equal  relations 
with  its  sister  planets.  But  the  moral  system  upon 
the  earth  is  a  chaos  of  derangement,  The  attrac 
tion  of  affection  wh^ch  holds  the  soul  to  God,  has 
been  broken,  and  the  soul  of  man,  actuated  by  self 
ishness — revolving  upon  its  own  centre  only — jars 
in  its  course  with  its  fellow  spirits,  and  crosses  their 
orbits  ;  and  the  whole  system  of  the  spiritual  world 
upon  earth,  revolves  in  disorder,  the  orbs  wandering 
and  rolling  away  from  that  centre  of  moral  life  and 
power  which  alone  could  hold  them  in  harmonious 
and  happy  motion.  Into  the  midst  of  this  chaos  of 
disordered  spirits,  God,  the  Sun  of  the  spiritual 
world,  came  down.  He  shed  light  upon  the  moral 
darkness,  and  by  coming  near,  like  the  approaches 
of  a  mighty  magnet,  the  attraction  of  his  mercy, 
as  manifested  in  Christ  crucified,  became  so  pow 
erful,  that  many  spirits,  rolling  away  into  darkness 
and  destruction,  felt  the  efficacy,  and  were  drawn 
16 


132  PHILOSOPHY      OF      THE 

back,  and  caused  to  move  again,  in  their  regular 
orbits,  around  the  l  Light'  and  '  Life'  and  '  Love' 
of  the  spiritual  system. 

If  free  agency  could  be  predicated  of  the  bodies 
of  the  solar  system,  the  great  law  which  governs 
their  movements  might  be  expressed  thus — Thou 
shalt  attract  the  Sun  with  all  thy  might,  and  thy 
sister  planets  as  thyself.  The  same  expression 
gives  the  great  law  of  the  spiritual  world.  'Thou 
shalt  love  the  Lord  with  all  thy  soul,  and  thy  neigh 
bor  as  thyself  Now,  if  a  planet  had  broken  away 
from  its  orbit,  it  would  have  a  tendency  to  fly  off 
forever,  and  it  never  could  be  restored,  unless  the 
sun,  the  great  centre  of  attraction,  could,  in  sonic 
way,  follow  it  in  its  wanderings,  and  thus  by  the 
increased  power  of  his  attraction,  as  he  approached 
nearer  to  the  fallen  planet,  attach  it  to  himself,  and 
then  draw  it  back  again  to  its  original  orbit.  So 
with  the  human  spirit ;  its  aifections  were  alienated 
from  God,  the  centre  of  spiritual  attraction,  and  they 
could  never  have  been  restored,  unless  God  had  ap 
proached,  and  by  the  increased  power  of  his  mercy, 
as  manifested  in  the  self-denial,  sufferings,  and  death 
of  Christ,  united  man  again  to  himself,  by  the  pow 
er  of  affection,  that  he  might  thus  draw  him  up  from 
his  misery  and  sin,  to  revolve  around  him,  in  har 
mony  and  love,  forever. 

If  this  earth  had,  by  some  means,  broken  away 
from  the  sun,  there  would  be  no  way  possible  of  re 
covering  it  again  to  its  place  in  the  system,  but  that 


PLAN     OF     SA1.VAT1  DN.  1S3 

which  has  been  mentioned — that  the  sun  should 
leave  his  central  position,  and  approach  the  wander 
ing  orb,  and  thus,  by  the  increased  power  of  his  at 
traction,  draw  back  the  earth  to  its  original  position, 
But  the  sun  could  not  thus  leave  the  centre  of  the 
system,  without  drawing  all  the  other  planets  from 
their  orbits  by  the  movement  to  recover  the  lost 
one.  The  relations  of  the  system  would  be  broken 
up,  and  the  whole  solar  economy  sacrificed,  if  the 
universal  and  equal  law  of  gravitation  was  iiiirm- 
ged  by  the  sun  changing  his  position  and  his  rela 
tions  in  the  system. 

Further,  the  establihed  laws  of  the  physical  uni 
verse  would  render  it  impossible  that  any  other  plan 
et  should  be  the  instrument  of  recovering  the  earth 
to  the  sun.  If  another  planet  should  approach  the 
earth  while  thus  wandering,  the  increased  power  of 
attraction  would  cause  the  two  globes  to  revolve 
around  each  other  ;  or  if  the  approaching  planet 
was  of  greater  magnitude,  the  earth  would  revolve, 
as  a  satellite,  around  it.  But,  this  would  not  be  to 
restore  the  earth  to  its  place  in  the  system,  nor  to  its 
movement  around  the  sun,  but  to  fix  it  in  a  wrong 
position  and  a  wrong  movement,  and  thus  alienate 
it  forever  from  the  central  source  of  light  and  heat. 
it  follows,  therefore,  that  in  accordance  with  the  es 
tablished  laws  of  the  solar  system,  the  earth  could 
never  be  recovered,  but  would  fly  oif  forever,  or  be 
broken  into  asteroides. 

There   would,   therefore,   be  no  way  possible  K> 


184  PHILOSOPHY       OF      THE 

the  recovery  of  the  earth,  unless  God  should  adapt 
an  expedient  unknown  to  the  physical  laws  of  the 
universe.  (This,  all  who  believe  that  God  is  Al 
mighty,  and  Himself  the  author  of  those  laws,  will 
allow  that  he  might  do.)  That  expedient  must  not 
destroy  the  great  laws  of  the  system,  upon  which 
the  safety  of  all  its  parts  depend,  but  an  augmented 
force  of  attraction  must  be  thrown  upon  the  earth 
from  the  sun  itself,  which  would  be  sufficient  to 
check  the  force  of  its  departing  momentum,  and  gra 
dually  draw  it  back  to  its  place.  If  a  portion  of  the 
magnetic  power  of  the  sun  could  be  thrown  into  the 
earth,  an  adhesion  would  take  place  between  it  and 
the  earth,  and  then,  after  the  cord  was  fastened,  if 
that  body  of  attractive  matter  could  ascend  again  to 
the  body  of  the  sun,  the  earth  would  receive  the  re 
turning  impulse,  and  a  new  and  peculiar  influence 
would  be  created  to  draw  it  back  to  its  allegiance  to 
the  sun.  If  as  has  been  said,  the  power  came  from 
any  other  body  but  the  sun  itself,  or  attracted  to 
wards  any  other  body,  the  earth  would  lose  its  place 
in  the  system  forever.* 

So  in  the  moral  world  :  God's  relations  to  the 
moral  universe  must  be  sustained.  The  infinite 

*  These  illustrations  are  not  to  be  applied  to  the  mole  of  exis 
tence,  or  subsistence,  in  the  Godhead :  but,  as  God  is  the  author 
of  both  the  physical  and  moral  laws,  and  as  the  atracticn  of 
gravitation  in  physics  corresponds  with  the  attraction  of  affection 
in  morals,  an  analogy  of  what  would  be  necessary  under  one,  is 
taken  to  what  was  accomplished  by  Christ  under  the  other. 


PLAN      OF      SALVATION,  13 

\ . 

justice  and  holiness  of  the  Divine  law  must  not  be 
compromised.  The  end  to  be  gained  is,  to  draw 
man,  as  a  revolted  sinner,  back  to  God,  while  the  in 
tegrity  of  God's  moral  goverment  is  maintained. 
Now,  affection  is  the  attraction  of  the  moral  uni 
verse.  And,  in  accordance  with  the  foregoing  de 
duction,  to  reclaim  alienated  man  to  God  would  be 
impossible,  unless  there  should  be  a  manifestation 
of  the  Godhead  in  the  world,  to  attract  to  himself 
man's  estranged  affections,  and  then,  after  the  affin 
ity  was  fastened  by  faith,  by  his  ascending  again  to 
the  bosom  of  the  Diety,  mankind  would  thus  be 
gradually  drawn  back  to  allegiance  to  Jehovah. 

5. 

ILLUSTRATIONS    FROM    NATURE     AND    THE     SCRIP 
TURES. 

The  Plan  of  Salvation  is  likened  unto  a  vine 
which  has  fallen  down  from  the  boughs  of  an  oak. 
It  lies  prone  upon  the  ground;  it  crawls  in  the  dust, 
and  all  its  tendrils  and  cluspcrs,  which  were  formed 
to  hold  it  in  the  lofty  place  from  which  it  had  fallen, 
are  twined  around  the  weed  and  the  bramble,  and 
having  no  strength  to  raise  itself,  it  lies  fruitless  and 
corrupting,  tied  down  to  the  base  things  of  the  earth. 
Now,  how  shall  the  vine  arise  from  its  fallen  condi 
tion  ?  But  one  way  is  possible  for  the  vine  to  rise 
again  to  the  place  from  whence  it  had  fallen.  The 
bough  of  the  lofty  oak  must  be  let  down,  or  some 
communication  must  be  formed  connected  with  tho 
16* 


ISO  PHILOSOPHY      OF      THE 

top  of  the  oak  and  at  the  same  time  with  the  earth. 
Then.;  whui  the  bough  of  the  oak  was  let  down  to 
the  place  where  the  vine  lay,  its  tender  claspers 
might  fasten  upon  it,  and,  thus  supported,  it  might 
raise  itself  up,  and  bloom  and  be?1*  fruit  again  in  the 
lofty  place  from  whence  it  fell.  3o  with  man — his 
affections  had  fallen  from  God,  and  were  fastened 
to  the  base  things  of  the  earth.  Jesus  Christ  came 
down,  and  by  his  humanity  stood  upon  the  earth, 
and  by  his  divinity  raised  his  hands  and  united 
himself  with  the  Deity  of  the  everlasting  Father: 
thus  the  fallen  affections  of  man  may  fasten  upon 
him,  and  twine  around  him,  until  they  again  ascend 
to  the  bosom  of  the  Godhead,  from  whence  they  fell. 
It  was  thus  that  Prophets,  Evangelists,  Apostles, 
and  the  son  of  God  himself,  presented  the  divine 
scheme  of  human  redemption.  Christ  is  the 
'  Branch'  by  which  the  vine  may  recover  itself  from 
its  prone  and  base  condition:  he  is  the  'Arm  of  the 
Lord'  by  which  he  reaches  down  and  rescues  sinful 
men  from  the  ruins  of  the  fall :  "  through  whom," 
says  Peter,  " ye  believe  in  God"  [i.  e.  believe  in 
God  manifested  through  Christ,]  "  that  raised  him 
up  from  the  dead,  and  gave  him  glory,  that  your 
faith  and  hope  might  be  in  God."  Says  Paul, 
'  Your  life  is  hid  with  Christ  in  God."  Jesus  him 
self  proclaimed  that  the  believer  should  have  within 
him  "a  well  of  water,  springing  up  into  everlasting 
life" — that  is,  he  that  believeth  in  Christ  crucified, 
the  hard  heart  within  him  will  be  struck  by  the  rod 


PLAN     OP      SALVATION.  187 

of  faith,  and  in  his  soul  there  will  be  a  well  of  pure 
and  living  affection,  springing  up  to  God  forever. 
And  again :  "  Jesus  cried,  and  said,  He  that  believe th 
on  me,  believeth  not  on  me,  but  on  Him  that  sent  me ; 
and  he  that  seeth  me,  seeth  Him  that  sent  me :" 
i.  e.  Christ  was  God  acting,  developing  the  divine 
attributes  through  human  nature,  so  that  men  might 
apprehend  and  realize  them.  God  might  have  been 
as  merciful  as  he  is,  if  Christ  had  never  died  ;  but 
man  could  never  have  known  the  extent,  nor  felt 
the  power,  of  his  mercy,  but  by  the  exhibition  on 
the  cross.  His  mercy  could  have  been  manifested 
to  man's  HEART  in  no  other  way.  And  men  cannot 
love  God  for  what  he  truly  is,  unless  they  love  Him 
as  manifested  in  the  suffering  and  death  of  Christ 
Jesus.  "  I  am  the  way,  the  truth,  and  the  life :  no 
man  cometh  unto  the  Father,  but  by  me."  "  If  ye 
had  known  me,  ye  would  have  known  my  Father 
also,  and  from  henceforth  ye  know  him,  and  have 
seen  him." 

6. 

THE  PRECEDING  VIEWS  ESTABLISHED  BY  REDUC- 
TIO  AD  ABSURDUM. 

It  is  necessary  that  man  should  know  the  charac 
ter  of  the  true  God,  and  feel  the  influence  of  that 
character  upon  his  mind  and  heart.  But  human 
nature,  as  at  present  constituted,  could  not  be  made 
to  feel  the  goodness  of  God's  mercy,  unless  God  — 
blessed  be  his  name — should  make  self-denials  for 


188  PHILOSOPHY     OP     THE 

man's  benefit ;  either  by  assuming  human  nature, 
or  in  some  other  way.  ( And  is  it  not  true  that 
God  could  make  self-denials  for  men  in  no  other 
way  that  would  be  plain  to  their  apprehension,  ex 
cept  by  embodying  his  Godhead  in  human  nature  ?) 
Mercy  can  be  manifested  to  man,  so  as  to  make  an 
impression  upon  his  heart,  in  no  other  way  than  by 
labor  and  self-denial.  This  principle  is  obvious. 
Suppose  an  individual  is  confined,  under  condem 
nation  of  the  law,  and  the  governor,  in  the  exercise 
of  his  powers,  pardons  him  :  this  act  of  clemency 
would  produce  upon  the  heart  of  the  criminal  no 
particular  effect,  either  to  make  him  grateful,  or  to 
make  him  better.  He  might,  perhaps,  be  sensible 
of  a  complacent  feeling  for  the  release  granted  ;  but 
so  long  as  he  knew  that  his  release  cost  the  gover 
nor  nothing  but  a  volition  of  his  will,  there  would 
be  no  basis  in  the  prisoner's  mind  for  gratitude  and 
love.  The  liberated  man  would  feel  more  gratitude 
to  one  of  his  friends,  who  had  labored  to  get  peti 
tions  before  the  governor,  for  his  release,  than  to  the 
governor  who  released  him.  To  vary  the  illustra 
tion — suppose  that  two  persons,  who  are  liable  to  be 
destroyed  in  the  flames  of  a  burning  dwelling,  arc 
rescued  by  two  separate  individuals.  The  one  is 
enabled  to  escape  by  an  individual  who,  perceiving 
his  danger,  steps  up  to  the  door  and  opens  it,  with 
out  any  effort  or  self-denial  on  his  part.  The  other 
is  rescued  in  a  different  manner.  An  individual, 
perceiving  his  danger  and  liability  to  death,  ascends 


PLAN      OF      SALVATION.  189 

to  him,  and  by  a  severe  effort,  and  while  he  is  him 
self  suffering  from  the  flames,  holds  open  the  door 
until  the  inmate  escapes  for  his  life.  Now  the  one 
who  opened  the  door  without  self-denial,  may  have 
been  merciful,  and  the  individual  relieved  would 
recognise  the  act  as  a  kindness  done  to  one  in  peril ; 
but.  no  one  would  feel  that  that  act  proved  that  the 
man  who  delivered  the  other  manifested  any  special 
mercy,  because  any  man  would  have  done  the  same 
act.  But  the  one  who  ascended  the  ladder  and 
rescued,  by  peril,  and  by  personal  suffering,  the  in 
dividual  liable  to  death,  would  manifest  special 
mercy,  and  all  who  observed  it  would  acknowledge 
the  claim ;  and  the  individual  rescued  would  feel 
the  mercy  of  the  act,  melting  his  heart  into  grati 
tude  to  his  deliverer,  unless  his  heart  was  a  moral 
petrifaction. 

What  are,  in  reality,  the  facts  by  which  alone  men 
may  know  that  any  being  possessed  a  benevolent 
nature  ?  Not,  certainly,  by  that  being  conferring 
benefits  upon  others,  which  cost  him  neither  person 
al  labor,  nor  self-denial ;  because  we  could  not  tell 
but  these  favors  would  cease  the  moment  they  in 
volved  the  least  degree  of  sacrifice,  or  the  moment 
they  interfered  with  his  selfish  interests.  But  when 
it  requires  a  sacrifice,  on  the  part  of  a  benefactor,  to 
bestow  a  favor,  and  that  sacrifice  is  made,  then  be 
nevolence  of  heart  is  made  evidently  manifest.  Now 
mark — any  being  who  is  prompted,  by  benevolence 
of  heart,  to  make  sacrifices,  may  not  lose  happiness, 


190  PHILOSOPHY      OP      THE 

in  the  aggregate,  by  so  doing  ;  for  a  benevolent  na 
ture  finds  happiness  in  performing  benevolent  acts. 
Self-denials  are,  therefore,  not  only  the  appro 
priate  method  of  manifesting  benevolence  to  men, 
but  they  are  likewise,  the  appropriate  manifesta 
tions  of  a  benevolent  nature.  Now,  suppose  God 
is  perfectly  benevolent ;  then,  it  follows  in  view  of 
the  foregoing  deductions,  in  order  to  manifest  his 
true  nature  to  men,  self-denials  would  be  necessary, 
in  order  that  men  might  see  and  feel  that  "  God  is 
love."  It  is  clear,  therefore,  that  those  who  reject 
the  divinity  of  Christ,  as  connected  with  the  atone 
ment,  cannot  believe  in  God's  benevolence ;  be 
cause,  God  is  really  as  benevolent  as  the  self-denials 
of  Christ  (believed  in  as  divine)  will  lead  men  to 
feel  that  he  is  :  nor  can  they  believe  in  the  mercy 
of  God  in  any  way  that  will  produce  an  effect  upon 
their  hearts.  To  say  that  the  human  heart  can  be 
deeply  affected'  by  mercy  that  is  not  manifested  by 
self-denial,  is  to  show  but  little  knowledge  of  the 
springs  which  move  the  inner  life  of  the  human 
soul.  Man  will  feel  a  degree  of  love  and  gratitude 
for  a  benefactor  who  manifests  an  interest  in  his 
wants,  and  labors  to  supply  them  ;  but  he  will  feel 
a  greater  degree  of  grateful  love  for  the  benefactor 
who  manifests  an  interest  in  his  wants,  and  makes 
self-denials  to  aid  him.  To  deny,  therefore,  the  di 
vine  and  meritorious  character  of  the  atonement,  is 
to  shut  out  both  the  evidence  and  the  effect  of  God's 
mercy  from  the  soul. 


PLAN     OF      SALVATION.  lt)l 

In  accordance  with  this  view,  is  the  teaching  of 
the  scriptures.  There  is  but  one  thing  which  is* 
changed  against  men,  in  the  New  Testament,  as  a 
fundamental  and  soul-destroying  heresy,  and  that 
is,  not  denying  the  Lord,  but,  "  denying  the  Lord 
that  bought  them."  It  is  rejecting  the  purchase  of 
Christ  by  his  self-denying  atonement,  which  causes 
the  destruction  of  the  soul,  because  it  rejects  the 
truth  which  alone  can  produce  love  to  the  God  of 
love. 

But  further :  the  facts  have  been  fully  proved, 
that  God  Jehovah,  by  taking  a  personal  interest  in 
the  well-being  of  the  Israelites,  and  laboring  to  se 
cure  their  redemption,  secured  their  affections  to 
himself;  and  that  His  acts  of  mercy  produced  this 
effect  was  manifested  by  their  song  after  their  final 
deliverance  at  the  Red  Sea.  "  O  sing  unto  Jeho 
vah,  for  he  has  triumphed  gloriously ;  the  horse 
and  his  rider  he  has  thrown  into  the  sea.  Jehovah 
is  my  strength  and  song,  and  has  become  my  sal 
vation."  In  like  manner,  Jesus  Christ  secured  to 
himself,  in  a  greater  degree,  the  affections  of  Chris 
tians,  by  his  self-denying  life  and  death,  to  ransom 
them  from  spiritual  bondage  and  misery.  The  Is 
raelites  in  Egypt  were  under  a  temporal  law  so  se 
vere,  that  while  they  suffered  in  the  greatest  degree, 
they  could  not  fulfil  its  requirements  :  they  there 
fore,  loved  Jehovah  for  temporal  deliverance.  The 
believer  was  under  a  spiritual  law,  the  require 
ments  of  which  he  could  not  fulfil,  and  therefore  he 


192  PHILOSOPHY      OF      THE 

loved  Christ  for  spiritual  deliverance.  This  fact, 
that  the  supreme  affection  of  believers  was  thus 
nxel  upon  Christ,  and  fixed  upon  him  in  view  of 
his  self-sacrificing  love  for  them,  is  manifest  through 
out  the  whole  New  Testament — even  more  mani 
fest  than  that  the  Jews  loved  Jehovah  for  temporal 
deliverance.  "  The  love  of  Christ  constrains  me  ;" 
says  one  :  thus  manifesting  that  his  very  life  was 
actuated  by  affection  for  Jesus.  Says  another— 
speaking  of  early  Christians  generally — "  Whom 
[Christ]  having  not  seen,  ye  love  ;  and  in  whom, 
though  now  ye  see  him  not,  yet  believing,  ye  re 
joice  with  joy  unspeakable  and  full  of  glory."  The 
bible  requires  men  to  perform  their  religious  duties, 
moved  by  love  to  Christ :  "  And  whatsoever  ye  do, 
do  it  heartily,  as  to  the  Lord,  and  not  unto  men  ; 
knowing  that  of  the  Lord  ye  shall  receive  the  re 
ward  of  the  inheritance :  for  ye  serve  the  Lord 
Christ."  Mark — these  Christians  were  moved  in 
what  they  did,  what  they  said,  and  what  they  felt, 
by  love  to  Christ :  love  to  Jesus  actuated  their  whole 
being,  body  and  soul.  It  governed  them. 

Now,  suppose  that  Jesus  Christ  was  not  God,  nor 
a  true  manifestation  of  the  Godhead  in  human  na 
ture,  but  a  man,  or  angel,  authorized  by  God  to  ac 
complish  the  redemption  of  the  human  race  from 
sin  and  misery.  In  doing  this,  it  appears,  from  the 
nature  of  things  and  from  the  scriptures,  that  he 
did  what  was  adapted  to,  and  what  does,  draw  the 
heart  of  every  true  believer — as  in  the  case  of  the 


PLAN      OF      SALVATION.  193 

apostle  and  the  early  Christians — unto  himself,  as 
the  supreme  or  governing  object  of  affection.  Their 
will  is  governed  by  the  will  of  Christ ;  and  love  to 
him  moves  their  heart  and  hands.  Now,  if  it  be 
true  that  Jesus  Christ  is  not  God,  then  he  has  de 
vised  and  executed  a  plan,  by  which  the  supreme 
affections  of  the  human  heart  are  drawn  to  himself, 
and  alienated  from  God,  the  proper  object  of  love 
and  worship :  and,  God  having  authorized  this 
plan,  he  has  devised  means  to  make  man  love  Christ, 
the  creature,  more  than  the  Creator,  who  is  God 
over  all,  blessed  for  evermore. 

But,  is  it  said  that,  Christ  having  taught,  and  suf 
fered  by  the  will  and  authority  of  God,  we  are 
under  obligation  to  love  God  for  what  Christ  has 
done  for  us  ?  It  is  answered,  that  this  is  impossible. 
We  cannot  love  one  being  for  what  another  does  or 
suffers  in  our  behalf.  We  can  love  no  being  for  la 
bors  and  self-denials  in  our  behalf,  but  that  being 
who  voluntarily  labors  and  denies  himself.  It  is 
the  kindness  and  mercy  exhibited  in  the  self-denial 
that  moves  the  affections  ;  and  the  affections  can 
move  to  no  being  but  the  one  that  makes  the  self- 
denials,  because  it  is  the  self-denials  that  draw  out 
the  love  of  the  heart. 

Is  it  still  said,  that  Christ  was  sent  by  God,  to  do 
His  will,  and  not  his  own ;  and  therefore  we  ought 
to  love  God,  as  the  being  to  whom  gratitude  and 
love  is  due,  for  what  Christ  said  and  suffered  ? 
Then  it  is  answered  :  if  God  willed  that  Christ,  as 
17 


194  PHILOSOPHY      OP      THE 

a  creature  of  his,  should  come,  and  by  his  sufferings 
and  death  redeem  sinners,  we  ought  not  to  love 
Christ  for  it,  because  he  did  it  as  a  creature,  in  obe 
dience  to  the  commands  of  God,  and  was  not  self- 
moved  nor  meritorious  in  the  work ;  and  we  cannoi 
love  God  for  it,  for  the  labor  and  self-denial  was  not 
borne  by  him.  And  further  ;  if  one  being,  by  an 
act  of  his  authority,  should  cause  another  innocent 
being  to  suffer,  in  order  that  he  might  be  loved  who 
had  imposed  the  suffering,  but  not  borne  it,  it  would 
render  him  unworthy  of  love.  If  God  had  caused 
Jesus  Christ,  being  his  creature,  to  suffer,  that  he 
might  be  loved  himself  for  Christ's  sufferings,  while 
he  had  no  connection  with  them,  instead  of  such  an 
exhibition,  on  the  part  of  God,  producing  love  to 
him,  it  would  produce  pity  for  Christ,  and  aversion 
towards  God.  So  that,  neither  God,  nor  Christ,  nor 
any  other  being,  can  be  loved  for  mercy  extended, 
by  self-denials,  to  the  needy,  unless  those  self-deni 
als  were  produced  by  a  voluntary  act  of  mercy  upon 
the  part  of  the  being  who  suffers  them.  And  no 
being,  but  the  one  who  made  the  sacrifices,  could 
be  meritorious  in  the  case.  It  follows,  therefore, 
uncontrovertibly,  that  if  Christ  was  a  creature — no 
matter  of  how  exalted  worth— and  not  God;  and 
if  God  approved  of  his  wcrk  in  saving  sinners,  he 
approved  of  treason  against  his  own  government  • 
because,  in  that  case,  the  work  of  Christ  was  adapt 
ed  to  draw,  and  did  necessarily,  draw  the  affections 
of  the  human  soul  to  himself,  as  its  spiritual  Savior, 


PLAN     OF      SALVATION  195 

and  thus  alienate  them  from  God,  their  rightful  ob 
ject.  And  Jesus  Christ  himself  had  the  design  of 
drawing  men's  affections  to  himself  in  view,  by  his 
crucifixion :  says  he,  "  and  I,  if  I  be  lifted  up  from 
the  earth,  will  draw  all  men  unto  me."  This  he 
said,  signifying  what  death  he  should  die  :  thus  dis 
tinctly  stating  that  it  was  the  self-denials  and  mercy 
exhibited  in  the  crucifixion  that  would  draw  out 
the  affections  of  the  human  soul,  and  that  those  af 
fections  would  be  drawn  to  himself  as  the  suffering 
Savior.  But  that  God  would  sanction  a  scheme 
which  would  involve  treason  against  Himself,  and 
that  Christ  should  participate  in  it,  is  absurd  and 
impossible,  and  therefore  cannot  be  true. 

But  if  the  divine  nature  was  united  with  the  hu 
man,  in  the  teaching  and  work  of  Christ — if  "  God 
was  in  Christ,  [drawing  the  affections  of  men,  or] 
reconciling  the  world  to  himself" — if,  when  Christ 
was  lifted  up,  as  Moses  lifted  up  the  serpent  in  the 
.wilderness,  he  drew,  as  he  said  he  would,  the  affec 
tions  of  all  believers  to  himself  ;  and  then,  if  he  as 
cended,  as  the  second  person  of  the  Trinity,  into  the 
bosom  of  the  eternal  Godhead — He,  thereby,  after 
he  had  engaged,  by  his  work  on  earth,  the  affec 
tions  of  the  human  soul,  bore  them  up  to  the  bo 
som  of  the  Father,  from  whence  they  had  fallen, 
Thus  the  ruins  of  the  fall  were  rebuilt,  and  the  af 
fections  of  the  human  soul  again  restored  to  God, 
the  Creator,  and  proper  object  of  supreme  love.  O 
the  length,  and  the  breadth,  and  the  depth,  and  the 


196  PHILOSOPHY     OF      THE 

height,  of  the  divine  wisdom  and  goodness,  as  man 
ifested  in  the  wonderful  Plan  of  Salvation.  "Great 
is  the  mystery  of  godliness  :  God  was  manifest  in 
the  flesh — justified  in  the  spirit — seen  of  angels — 
preached  unto  the  Gentiles — believed  on  in  the 
world — received  up  into  Glory" — amen  :  blessing 
and  honor,  dominion  and  power,  be  unto  Him  that 
sitteth  upon  the  throne,  and  unto  the  Lamb,  for 
ever  and  ever :  Amen  and  arnen. 


PLAN    OF     SALVATION.  197 


CHAPTER  XVI. 

CONCERNING  THE  INFLUENCE  OF  FAITH  IN  CHRIST 
UPON  THE  MORAL  DISPOSITION  AND  MORAL  POW 
ERS  OF  THE  SOUL. 

IT  has  been  demonstrated  that  the  teaching  and 
atonement  of  God  the  Savior  would  draw  to  him, 
by  faith,  the  affections  of  the  human  heart.  We 
will  now  inquire  what  particular  effect  that  faith  in 
Christ,  which  works  by  love,  has  upon  the  moral 
disposition,  the  conscience,  the  imagination,  and  the 
life  of  believers. — Would  faith  in  Christ,  as  a  divine 
suffering  Savior,  quicken,  arid  regulate,  and  harmo 
nize  the  moral  powers  of  the  soul  ? 

1. 

THE  INFLUENCE  OF  FAITH    IN  CHRIST  UPON  THE 
MORAL  DISPOSITION  OF  THE  SOUL. 

When  its  dispositon  is  affected,  the  soul  is  affec 
ted  to  the  centre  of  its  being.  By  disposition,  is 
meant  the  desires  or  predilections  of  the  heart, 
which  influence  the  choice  of  the  will  to  good  or 
evil.  The  radical  difference  of  character  in  spirits 
depends  upon  their  disposition.  The  spirit  that  has 
a  settled  love  for  sin  and  hatred  for  holiness,  is  a 
devil,  whether  it  be  in  time  or  eternity — embodied 
17* 


138  PHILOSOPHY      OF      THE 

or  disembodied.  And  that  spirit  which  has  a  set 
tled  love  for  holiness,  is  a  benevolent  spirit,  in  what 
ever  condition  it  exists.  A  devil  or  malignant 
spirit,  is  one  that  seeks  its  gratification  in  habitual 
ly  doing  evil.  A  holy  being,  or  benevolent  spirit, 
is  one  that  finds  its  gratification  in  habitually  doing 
good.  Whatever,  therefore,  affects  the  moral  dis 
position  of  the  soul,  affects  radically,  the  character 
of  the  soul.  It  becomes,  therefore,  a  question  of 
the  deepest  interest— What  effect  will  faith  in  Christ 
have  upon  man's  moral  disposition  ? 

The  solution  of  this  inquiry  is  not  difficult.  Is 
Jesus  Christ  holy  ?  All  Christendom,  skeptics  and 
believers,  answer  in  the  affirmative.  Now,  the  love 
of  a  holy  being,  will,  as  a  necessary  result,  counter 
act  unholiness  in  the  heart.  Holiness  is  the  antag 
onist  principle  of  sin.  The  soul  cannot  love  a  holy 
being,  and  at  the  same  time  cherish  those  principles 
and  exercises,  which,  it  is  conscious,  are  offensive 
to  the  soul  of  the  beloved  object.  From  the  nature 
of  the  case,  love  to  holiness  will  produce  opposi 
tion  to  sin.  Love  is  the  fulfilling  of  the  law,  and 

o  > 

sin  is  the  transgression  of  the  law ;  so  that,  while 
the  soul  is  entirely  actuated,  in  all  its  exercises,  by 
pure  love  to  .Christ,  those  exercises  of  the  heart 
cannot  be  sinful. 

When  the  heart  is  attached  to  any  being,  espe 
cially  when  that  being  is  lovely  and  pure  in  his 
character,  it  becomes  averse  to  every  thing  which, 
from  its  evil  natire,  causes  suffering  to  the  object 


PLAN     OP     SALVATION.  199 

of  its  affections.  There  are  few  things  which  will 
cause  one  to  feel  so  sensibly  the  evil  of  sin,  as  to 
see  that  his  sins  are  causing  anguish  to  one  that  he 
loves. 

It  is  said  of  Zeleucus,  a  king  of  the  ancient  Locri, 
that  he  enacted  a  law  the  penalty  of  which  was  that 
the  offender  should  lose  both  his  eyes.  One  of  his 
sons  became  a  transgressor  of  that  law.  The  father 
had  his  attachment  to  his  son,  and  the  law  he  him 
self  had  promulgated  as  righteous  in  its  require 
ments  and  in  its  penalty.  The  lawgiver,  it  is  said, 
ordered  his  son  into  his  presence,  and  required  that 
one  of  his  eyes  should  be  taken  out ;  and  then,  in 
order  to  show  mercy  to  his  son,  and  at  the  same 
time  maintain  the  penalty  of  the  law,  he  sacrificed 
one  of  his  own  eyes  as  a  ransom  for  the  remaining 
eye  of  his  child.  Now,  we  do  not  refer  to  this  case 
as  a  perfect  analogy,  but  to  show  the  moral  effect  of 
such  an  exhibition  of  justice  and  self-sacrificing  mer 
cy.  As  man  is  constituted,  it  is  perfectly  certain  that 
this  transaction  would  produce  two  effects :  one  upon 
the  subjects  of  the  king,  which  would  be  to  impress 
upon  every  heart  that  the  law  was  sacred,  and  that 
the  lawgiver  thus  regarded  it.  This  impression 
would  be  made  much  more  strongly,  than  it  would 
have  been  if  the  king  had  ordered  that  his  son  should 
lose  both  his  eyes :  because  it  manifested,  in  the 
strongest  manner  possible,  his  love  for  his  son,  and 
his  sacred  regard  for  his  law.  If  he  had  allowed 
his  son  to  escape,  it  would  have  exhibited  to  his 


200  PHILOSOPHY      OF      THE 

subjects  less  love  for  his  law,  and  if  he  had  execu 
ted  the  whole  penalty  of  the  law  upon  the  son,  in 
stead  of  bearing  a  portion  of  it  himself,  he  would 
have  manifested  less  love  for  his  son.  The  king 
was  the  lawgiver ;  he,  therefore,  had  the  power  to 
pardon  his  son,  without  inflicting  the  penalty  upon 
him,  and  without  enduring  any  sacrifice  himself. 
Every  mind,  therefore,  would  feel  that  it  was  a  vol 
untary  act  on  the  part  of  the  king :  and  such  an  ex 
hibition  of  justice  and  mercy,  maintaining  the  law 
and  saving  his  son,  by  his  own  sacrifice,  would 
impress  all  minds  with  the  deepest  reverence  for 
the  character  of  the  lawgiver,  and  for  the  sacred- 
ness  of  the  law. 

But,  another  effect,  deep  and  lasting  in  its  char 
acter,  would  be  produced  upon  the  son  who  had 
transgressed  the  law.  Every  time  that  he  looked 
upon  his  father,  or  remembered  what  he  had  suffer 
ed  for  his  transgression,  it  would  increase  his  love 
for  him,  increase  his  reverence  for  the  law,  and 
cause  an  abhorence  of  his  crime  to  arise  in  his  soul. 
His  feelings  would  be  more  kind  towards  his  sire, 
more  submissive  to  the  law,  and  more  averse  to 
transgression. 

Now,  this  is  precisely  the  effect  necessary  to  be 
produced,  in  order  that  pardon  may  be  extended  to 
transgressors,  and  yet  just  and  righteous  govern 
ment  be  maintained.  If  civil  law  had  some  expe 
dient,  by  which,  with  the  offer  of  pardon,  some  in 
flue/ice  could  be  exerted  upon  the  heart  of  the  trans 


PLAN      OF      SALVATION.  201 

gressor  which  would  entirely  change  his  character; 
an  influence  which  would  make  him  love  the  law 
he  had  transgressed,  hate  the  crime  he  had  com 
mitted,  hate  himself  for  committing  it,  and  implant 
within  him  the  spirit  of  an  obedient  and  faithful  sub 
ject — if  such  an  effect  could  be  produced  by  par 
don,  then  pardon  would  be  safe  ;  because  there 
would  be  some  means,  or  some  moral  power  connect 
ed  with  it,  that  would,  at  the  same  time  that  the  par 
don  was  granted,  change  the  moral  disposition  of 
the  criminal  from  that  of  a  rebellious,  to  that  of  a 
faithful  and  affectionate  subject.  This  expedient  the 
civil  law  can  never  have.  Such  an  expedient  was 
that  of  Zeleucus,  the  self-sacrificed  lawgiver  and 
father.  Such  an  expedient,  in  some  respects,  in  the 
moral  government  of  God  is  the  atoning  sacrifice 
of  Jesus  Christ.  "  Christ,"  says  the  Prophet,  "was 
bruised  for  our  iniquities ;"  says  the  Apostle,  "He 
bore  our  sins  in  his  own  body  on  the  tree ;"  says 
Himself,  "  this  is  my  body  broken  for  you."  Now, 
two  effects  would  follow  this  exhibition  of  the  self- 
sacrificing  love  of  Christ.  One  in  the  heart  of  the 
believing  sinner :— every  time  he  realized  by  faith 
that  the  Divine  Savior  suffered  the  rebuke,  the  scorn 
and  the  cross,  as  a  sacrifice  for  his  sins,  he  would 
regard  the  Savior  with  greater  love  ;  and  sin,  which 
caused  the  suffering  of  his  divine  Benefactor,  he 
would  regard  in  himself  and  others  with  greater 
abhorrence.  Another  effect  which  would  result 
would  be,  that  all  the  holy  beings  in  the  universe, 


202  PHILOSOPHY      O  F      T  H  E 

if  they  had  knowledge  of  the  self-sacrifice  of  God 
the  Savior,  as  an  atonement  to  maintain  the  law  and 
redeem  sinners,  would  be  inspired  with  greater  rev 
erence  for  the  eternal  law,  and  greater  aversion  to 
sin.  Thus  would  the  faith  of  Christ  affect  the  moral 
disposition  of  believers,  and  of  all  holy  beings 
throughout  the  universe ;  drawing  the  believer  bacic 
to  holiness  and  obedience,  and  adding  a  new  motive 
to  confirm  holy  beings  in  happy  allegiance. 

The  language  of  the  apostle  confirms  this  view : 
"  What  the  law  could  not  do,  in  that  it  was  weak 
through  the  flesh,  God,  sending  his  own  son,  in  the 
likeness  of  sinful  flesh,  and  for  sin,  condemned  sin 
in  the  flesh" — That  is,  the  law,  although  it  had 
power  to  show  to  the  mind  the  evil  and  the  guilt  of 
sin,  had  no  power  to  produce  in  the  heart  an  aver 
sion  to  it ;  but  Christ  coming  m  the  body,  and  dying 
for  sin,  in  that  way  reaches  man's  moral  feelings, 
and  creates  a  sentiment  of  condemnation  of,  or 
aversion  to  sin,  in  the  heart  of  every  believer. 

A  feeling  cannot  be  manifested  by  intellect  or  will. 
A  communication  of  knowledge,  or  law,  does  not 
manifest  feeling  so  that  it  produces  feeling  in  others. 
The  moral  feelings  of  God  were  manifested  by  the 
sacrifice  of  Christ ;  and  that  manifestation,  through 
the  flesh,  affects  the  moral  feelings  of  man,  assimi 
lates  them  to  God,  and  produces  an  aversion  to  sin. 
the  abominable  thinir  which  God  hates.  Blessed 

o 

faith  !  which,  while  it  purifies  the  heart,  works  by 


PLAN      OF      SALVATION.  2u3 

the  sweet  influence  of  love  in  accomplishing  the 
believer's  sanctification. 

2. 

THE    INFLUENCE  OF    FAITH   IN  CHRIST  UPON  THE 
MORAL  SENSE,  OR  CONSCIENCE  OF  BELIEVERS. 

To  a  mind  endowed  with  the  higher  qualities  of 
reason,  there  can  be  no  more  interesting  thought 
than  that  noticed  in  a  previous  demonstration ; 
which  was,  that  a  man's  conscience  is  guided  by 
his  faith.  Conscience  is  the  highest  moral  faculty, 
or  rather,  the  governing  moral  power  of  the  soul ; 
and  this  governing  faculty  is  regulated  and  control 
led  by  faith.  Man's  conscience  always  follows  his 
religious  belief,  and  changes  with  it,  and  grows 
weak  or  strong  with  it.  Now,  as  God  has  so  con 
stituted  the  soul,  that  the  affections,  and  likewise 
the  conscience,  are  affected  and  controlled  by  faith  ; 
and  the  purity  of  the  one,  and  the  integrity  of  the 
other,  and  the  activity  of  both,  depend  upon  what 
man  believes ;  this  being  true,  no  mind  can  avoid 
the  conviction,  that  the  principle  of  FAITH,  which 
Christ  has  laid  at  the  foundation  of  the  Christian 
system,  is,  from  the  nature  of  things,  the  only  prin 
ciple  through  the  operation  of  which  man's  moral 
powers  can  be  brought  into  happy,  harmonious  and 
perfect  activity.  But  this  happy  effect,  as  has  oeen 
shown,  can  be  produced  only  by  faith  in  the  Truth  ; 
and,  besides/  it  is  an  intuition  of  reason,  that  God 
certainly  would  fi.ot  make  the  soul  so  that  its  moral 


204  PHILOSOPHY     OF     THE 

powers  would  be  controlled  by  faith,  and  then  cause 
that  faith  in  falseh}od  should  perfect  and  make 
happy  those  powers.  Such  a  supposition  would  be 
a  violation  of  reason,  as  well  as  an  impiety.  In 
searching,  therefore,  for  the  answer  to  the  inquiry, 
What  is  Truth  ?  as  it  concerns  the  spiritual  in 
terests  of  man,  the  direct  process  of  solution  would 
be,  to  inquire  what  effect  certain  facts,  or  supposed 
facts,  would  have  upon  the  moral  disposition  and 
moral  powers  of  the  soul ;  and  that  faith  which 
quickens  and  rectifies  those  powers,  as  we  have  no 
ticed,  is  necessarily  truth. 

We  come  now  to  the  inquiry,  What  effect  has 
faith  in  Christ — in  the  divinity  of  his  person,  in 
his  teaching,  and  in  his  atonement  for  sin— upon 
the  conscience  of  believers  ? 

The  answer  is  plain.  Those  who  received  Christ 
as  possessing  supreme  authority  as  a  divine  teacher; 
their  faith  would  so  affect  their  conscience,  that  it 
would  reprove  for  every  neglect  of  conformity  to 
the  example  of  Jesus.  The  moment  faith  recog 
nises  Christ  as  a  divine  instructor,  that  moment  con 
science  recognises  his  instruction  and  his  example  as 
obligatory  to  be  received  and  practiced.  To  the  be 
liever,  the  teachings  and  example  of  Christ,  have  not 
only  the  force  of  truth,  recognised  as  such  by  the  un 
derstanding,  but  they  have  likewise  the  authority  oi 
supreme  law,  as  coming  from  that  divine  Being, 
who  is  the  rightful  lawgiver  of  the  soul.  Now, 
then,  if  faith  in  Christ  would  regulate  the  con 


PLAN    OF     SALVATION*  205 

science  according  to  his  example  arid  precepts,  the 
only  inquiry  which  remains,  is,  Were  the  example 
and  precepts  of  Christ  a  perfect  rule  of  duty  to 
wards  God  and  men  ?  This  inquiry  has  been  the 
subject  of  examination  in  another  chapter,  in  which 
the  fact  was  shown — which  has  been  generally  ad 
mitted  by  all  men,  believers  and  skeptics — that 
Christ's  example  of  piety  towards  God,  and  kind 
ness  towards  men,  was  perfect.  When  this  is  ad 
mitted,  the  consecutive  fact  follows,  whether  men 
perceive  it  or  not,  that  in  the  case  of  all  who  re 
ceive  him  as  their  Lord  and  lawgiver,  the  conscience 
would  be  regulated  according  to  a  perfect  standard^ 
and  guided  by  a  perfect  rule. 

But  further — While  it  is  true  that  a  knowledge 
of  duty  guides  the  conscience,  and  a  knowledge  of 
the  divine  authority  of  the  lawgiver  binds  it,  by  im 
posing  a  sense  of  obligation  ;  it  is  likewise  true  that 
faith  in  Christ's  atoning  sacrifice  has  peculiar  efficacy 
to  strengthen  this  sense  of  obligation.  Two  men 
may  have  an  equal  knowledge  of  duty,  and  yet  one 
feel,  much  more  than  the  other,  a  sense  of  obliga 
tion  to  perform  it :  whatever,  therefore,  increases 
the  sense  of  obligation,  increases  the  power  of  con 
science,  and  thereby  promotes,  in  a  greater  degree, 
active  conformity  of  the  life  to  the  rule  of  duty. 

The  atonement  of  Christ  increases  the  sense  of 

obligation,  by  waking  into  exercise  gratitude  and 

hope  in  the  soul  of  the  bel'ever.     Gratitude  gives 

the  conscience  a  power  in  the  soul  where  it  exists, 

18 


206  PHILOSOPHY     OF      THE 

which  could  arise  from  no  other  source.  Conscience 
reproves  for  the  neglect  of  known  duty;  but  to  neg 
lect  duty,  when  it  involves  the  sense  of  gratitude 
to  the  kindest  of  benefactors,  is  to  arm  the  moral 
sense  of  the  soul  with  a  two-edged  sword.  When 
the  lawgiver  is  likewise  the  benefactor,  conscience 
rebukes,  not  only  for  wrong  doing,  but  for  ingrati 
tude.  One  step  further — 

When  the  being  who  claims  our  obedience,  is  not 
only  our  benefactor,  but  the  object  of  all  our  hopes, 
the  power  of  obligation  is  still  further  increased. 
To  disobey  a  being  whom  we  ought  to  obey,  would 
be  wrong  ;  to  disobey  that  being,  if  he  was  our  self- 
denying  benefactor,  would  be  ingratitude  added  to 
the  wrong :  and  to  disobey  that  being,  if  from  him 
we  hoped  for  all  future  good,  would  be  to  add  un- 
worthiness  to  wrong  and  ingratitude  :  thus,  faith  in 
Christ  Jesus  combines  the  sense  of  wrong1,  of  ino-rati- 

<— > '  O 

tude,  and  unworthiness,  in  the  rebuke  which  con 
science  gives  to  the  delinquent  believer ;  and  obedi 
ence  to  the  Redeemer's  example  and  precepts  is  en 
forced  by  the  united  power  of  duty,  gratitude,  and 
hope. 

Further,  and  finally — Conscience  recognises  the 
fact  that  our  obligation  of  gratitude  is  in  proportion 
to  the  benefit  conferred.  If  a  benefactor  has  en 
dured  great  sacrifices  and  self-denials  to  benefit  us, 
the  obligation  of  gratitude  binds  .us  the  more  strong 
ly  to  respect  the  will  and  feelings  of  thai  individ 
ual.  Conscience  feels  the  obligation  of  gratitude 


PLAN     OF      SALVATION.  207 

just  in  proportion  to  the  self-denials  and  sacrifices 
made  in  our  behalf.  If  a  friend  risks  his  interest  to 
the  amount  of  a  dollar,  or  an  hour  of  time,  to  bene 
fit  us,  the  obligation  of  gratitude  upon  the  con 
science  is  light,  but  still  there  is  a  sense  of  obliga 
tion  ;  but,  if  a  friend  risks  his  life,  and  wades  through 
deep  afflictions  to  confer  benefits,  the  universal  con 
science  of  man  would  affirm  the  obligation,  and  would 
reprobate  the  conduct  of  the  individual  benefitted, 
as  base  and  unnatural,  if  he  did  not  ever  after  man 
ifest  an  affectionate  regard  for  the  interests  and  the 
desires  of  his  benefactor. 

Thus,  by  faith  in  Jesus  Christ,  the  conscience  is 
not  only  guided  by  a  perfect  rule,  but  it  is  likewise 
quickened  and  empowered  by  a  perfect  sense  of  obli 
gation.  Christ  is  the  divine  lawgiver ;  therefore  it 
is  right  to  obey  him.  He  is  our  benefactor ;  grati 
tude,  therefore,  requires  obedience  :  but,  as  our  bene 
factor,  he  has  endured  the  utmost  self-denial  and 
sacrifice  for  our  sake,  therefore  we  are  under  the 
utmost  obligation  of  gratitude  to  return  self-denial 
and  sacrifice  for  his  sake ;  or,  in  the  words  of  an 
apostle,  "He  died  for  all,  that  they  which  live 
should  not  henceforth  live  unto  themselves,  but 
unto  him  who  died  for  them,  and  rose  again ;"  and, 
added  to  this,  our  hope  of  all  future  good  rests  in 
the  same  Being  that  right  and  gratitude  require  us 
to  obey  and  love.  Thus  does  a  perfect  faith  in 
Christ  perfect  the  conscience  of  believers,  by  guid- 


208  PHILOSOPHY      OF      THE 

ing,  quickening,  and  by  producing  a  perfect  sense  di 
obligation. 

3. 

THE  INFLUENCE  OF  FAITH    IN  CHRIST  UPON  THE 
IMAGINATION. 

There  are  few  exercises  of  the  mind  fraught  with 
so  much  evil,  and  yet  so  little  regarded,  as  that  of 
an  evil  imagination.  Many  individuals  spend  much 
of  their  time  in  a  labor  of  spirit  which  is  vain  arid 
useless,  and  often  very  hurtful  to  the  moral  charac 
ter  of  the  soul.  The  spirit  is  borne  off  upon  the 
wings  of  an  active  imagination,  and  expatiates 
among  ideal  conceptions  that  are  improbable,  absucd 
and  sinful.  Some  people  spend  about  as  much  time 
in  day  dreams  as  they  do  in  night  dreams.  Imagi 
nations  of  popularity,  pleasure,  or  wealth,  employ 
the  minds  of  worldly  men ;  and  perchance  the 
Christian  dreams  of  wealth,  and  of  magnificent 

'  G 

plans  of  benevolence,  or  of  schemes  less  pious  ir 
their  character.  It  is  difficult  to  convey  a  distinct 
idea  of  the  evil  under  consideration,  without  sup 
posing  a  case  like  the  following  : 

One  day  while  a  young  man  was  employed  si 
lently  about  his  usual  pursuits,  he  imagined  a  train 
of  circumstances  by  which  he  supposed  himself  to 
oe  put  in  possession  of  great  wealth ;  and  then  he 
imagined  that  he  would  be  the  master  of  a  splendid 
mansion,  surrounded  with  grounds  devoted  to  profit 
and  amusement — he  would  keep  horses  and  con 
veyances  that  would  be  perfect  in  all  points,  and 


PLAN      OF      SALVATION.  209 

servants  that  would  want  nothing  in  faithfulness  or 
affection — he  would  be  great  in  the  eyes  of  men, 
and  associate  with  the  great  among  men,  and  ren 
der  himself  admired  or  honored  by  his  generation. 
Thus  his  soul  wandered,  for  hours,  amid  the  ideal 
creations  .of  his  own  fancy. 

Now,  much  of  men's  time,  when  their  attention 
might  be  employed  by  useful  topics  of  thought,  is 
thus  spent  in  building 'castles  in  the  air.'  some 
extraordinary  circumstance  is  thought  of  by  which 
they  might  be  enriched,  and  then  hours  are  wasted 
in  foolishly  imagining  the  manner  in  which  they 
would  expend  their  imaginary  funds.  Such  excur 
sions  of  the  fancy  may  be  said  to  be  comparatively 
innocent,  and  they  are  so,  compared  with  the  more 
guilty  exercises  of  a  great  portion  of  mankind. 
The  mind  of  the  politician  and  the  partisan  divine 
is  employed  in  forming  schemes  of  triumph  over 
their  opponents.  The  minds  of  the  votaries  of  fash 
ion,  of  both  sexes,  are  employed  in  imagining  dis 
plays  and  triumphs  at  home  and  abroad,  and,  those 
of  them  who  are  vicious  at  heart,  not  having  their 
attention  engaged  by  any  useful  occupation,  pollute 
their  souls  by  cherishing  imaginary  scenes  of  folly 
and  lewdness.  And  not  only  the  worthless  votaries 
of  the  world,  but  likewise  the  followers  of  the  holy 
Jesus,  are  sometimes  hd  captive  by  an  unsanctified 
imagination.  Not  that  they  indulge  in  the  sinful 
reveries  which  characterize  the  unregenerate  sons 
and  daughters  of  time  and  sense  ;  but  their  thoughts 
IS* 


210  PHILOSOPHY     OF      THE 

wari  ler  to  unprofitable  topics,  and  wander  at  times 
when  they  should  be  fixed  on  those  truths  which 
have  a  sanctifying  efficacy  upon  the  heart.  In  the 
solemn  assemblies  for  public  worship,  many  of  those 
whose  bodies  are  bowed  and  their  eyes  closed  in 
token  of  reverence  for  God,  are  yet  mocking  their 
Maker  by  assuming  the  external  semblance  of  wor 
shippers,  while  their  souls  are  away  wandering 
amid  a  labyrinth  of  irrelevant  and  sinful  thought. 

It  is  not  affirmed  that  the  exercises  of  the  imagi 
nation  are  necessarily  evil.  Imagination  is  one  of 
the  noblest  attributes  of  the  human  spirit ;  and  there 
is  something  in  the  fact,  that  the  soul  has  power  to 
create,  by  its  own  combinations,  scenes  of  rare 
beauty,  and  of  perfect  happiness,  unsullied  by  the 
imperfections  which  pertain  to  earthly  things,  that 
indicates  not  only  its  nobility,  but  perhaps  its  future 
life.  When  the  imagination  is  employed  in  paint 
ing  the  beauties  of  nature  ;  or,  in  collecting  the 
beauties  of  sentiment  and  devotion,  and  in  grouping 
them  together  by  the  sweet  measures  of  poetry,  its 
exercises  have  a  benign  influence  upon  the  spirit. 
It  is  like  presenting  '  apples  of  gold  in  pictures  of 
silver'  for  the  survey  of  the  soul.  The  imagina 
tion  may  degrade  and  corrupt,  or  it  may  elevate  and 
refine  the  feelings  of  the  heart.  The  inquiry,  then, 
is  important,  How  may  the  exercises  of  the  imagi 
nation  be  controlled  and  directed  so  that  their  in 
fluence  upon  the  soul  shall  not  be  injurious,  but  en 
nobling  and  purify'ng  ?  Would  faith  in  Christ  turn 


PLAN     OF     SALVATION.  211 

the  sympathies  of  the  soul  away  from  those  gifted 
but  guilty  minds, 

«  Whose  poisoned  song 

Would  blend  the  bounds  of  right  and  wrong ;" 
And  hold,  with  sweet  but  cursed  art, 
Their  incantations  o'er  the  heart, 
Till  every  pulse  of  pure  desire 
Throbs  with  the  glow  of  passion's  fire, 
And  love,  and  reason's  mild  control, 
Yield  to  the  simoon  of  the  soul  ? 

When  the  conscience  had  become  purified  and 
quickened,  it  would  be  a  check  upon  the  erratic 
movements  of  the  imagination ;  and  when  the  dis 
position  was  corrected,  it  would  be  disinclined  to 
every  unholy  exercise ;  so  that,  in  the  believer,  the 
disinclination  of  the  will  and  the  disapprobation  of 
the  conscience  would  be  powerful  aids  in  bringing 
into  subjection  the  imaginative  faculty.  But,  more 
than  this,  faith  in  Christ  would  have  a  direct  influ 
ence  in  correcting  the  evils  of  the  imagination.  It 
is  a  law  of  mind,  that  the  subject  which  interests  an 
individual  most,  subordinates  all  other  subjects  to 
itself,  or  removes  them  from  the  mind  and  assumes 
their  place.  As  a  group  of  persons,  who  might  be 
socially  conversing  upon  a  variety  of  topics,  if  some 
venerable  individual  should  enter  and  introduce  an 
absorbing  subject,  in  which  all  felt  interested,  minor 
topics  would  be  forgotten  in  the  interest  created  by 
the  master  subject.  So  when  '  Christ  crucified'  en- 
enters  the  presence-chamber  of  the  believer's  soul, 
the  high  moral  powers  of  the  rnind  bow  around  in 
obeisance ;  and  even  imagination  folds  her  starry 


PHILOSOPHY      OF      THE 

wings  around  her  face,  and  bows  before  Immanuel. 
When  the  cross  of  Christ  becomes  the  central  sub 
ject  of  the  soul,  it  has  power  to  chasten  the  imagi 
nation,  and  subdue  its  waywardness  by  the  sublime 
exhibition  of  the  bleeding  mercy  in  the  atonement. 
The  apostle  perceived  the  efficacy  of  the  cross  in 
subduing  vain  reasoning  and  an  evil  imagination, 
and  alludes  to  it  in  language  possessing  both  strength 
and  beauty,  as  "  casting  down  imaginations,  and 
every  high  thing  that  exalteth  itself  against  the 
knowledge  of  God,  and  [mark]  bringing  into  cap- 
tivity  every  thought  to  the  OBEDIENCE  of  Christ." 

That  these  views  are  not  idle  speculations,  but 
truthful  realities,  is  affirmed  by  the  experience  of 
every  Christian.  When  the  imagination  is  wander 
ing  to  unprofitable  or  forbidden  subjects,  all  that  is 
necessary  in  order  to  break  the  chain  of  evil  sugges 
tion,  and  introduce  into  the  mind  a  profitable  train 
of  thought,  is  to  turn  the  eye  of  the  soul  upon  the 
"Lamb  of  God  that  taketh  away  the  sin  of  the 
world."  By  the  presence  of  this  delightful  and  sa 
cred  idea  every  unworthy  and  hurtful  thought  will 
be  awed  out  of  the  mind. 

Thus  does  faith  in  the  blessed  Jesus  control  and 
purify  the  imagination  of  believers. 


PLAN    OF     SALVATION.  213 

4. 

THE  INFLUENCE  OF  FAITH  IN  CHRIST  UPON  THE 
LIFE  I  LEADING  MAN  TO  SUCH  CONDUCT  AS  WILL 
EVENTUALLY  ACCOMPLISH  THE  SALVATION  OF  THE 
WHOLE  HUMAN  FAMILY. 

It  is  certain  that  men  have  all  the  faculties,  which, 
if  rightly  directed,  would  be  necessary  to  enable 
them  to  benefit  and  bless  each  other.  Suppose  one 
individual  did  all  in  his  power  to  do  others  good 
and  make  them  happy,  who  can  limit  the  amount 
of  consolation  which  that  man  might  impart  to  the 
children  of  want  and  sorrow  ;  or  the  amount  of  light 
he  might  shed  upon  the  minds  of  the  ignorant ;  or 
the  rebukes  and  warnings  he  might  sound  in  the 
ears  of  those  who  persisted  in  sin  ?  Suppose  a  whole 
community  of  such  individuals,  denying  themselves 
the  selfish  ease  and  worldly  pleasures  which  the 
children  of  this  world  seek  after,  and  devoting  their 
lives  to  spread  around  them  the  blessings  and  benefits 
of  the  gospel — should  individuals  or  communities  de 
sire  thus  to  devote  their  lives  to  benevolence  instead 
of  selfish  effort— it  is  certain  the  Creator  has  en 
dowed  them  with  every  faculty  necessary  to  the  ac 
complishment  of  such  a  work.  They  have  hearts 
to  love  their  fellow  men  :  they  have  reason  and  lan 
guage  to  learn  themselves,  and  then  to  instruct 
others.  They  can  travel  to  where  the  ignorant  and 
the  needy  dwell,  either  at  home  or  abroad:  or,  if 
they  feel  disqualified  personally  to  do  this,  they  have 
hands  to  labor  for  the  means  to  send  others  on  er 


214  PHILOSOPHY      OF      THE 

rands  of  benevolence  throughout  the  world.  That 
men  have  been  created  with  the  faculties,  therefore, 
to  diffuse  the  blessings  which  they  possess,  through 
out  the  world,  no  one  can  doubt. 

But,  second,  men  are  so  constituted,  that  the  ex 
ercise  of  these  faculties,  in  a  manner  that  would 
bless  others,  would  likewise  produce  a  blessing  in 
their  own  souls.  It  is  a  fact  in  experience,  as  well 
as  philosophy,  that  the  exercise  of  any  power  of  the 
soul,  gives  increased  strength  to  that  power.  By 
exercising  their  selfish  and  malevolent  feelings, 
men  become  continually  more  selfish  and  malevo 
lent — while,  on  the  contrary,  by  exercising  self-de 
nial  and  the  benevolent  feelings,  men  become  con 
tinually  more  benevolent.  Selfishness,  all  admit, 
is  an  evil  in  the  heart.  Self -denial  is  its  antago 
nist  principle  ;  and  it  is  by  invigorating  the  latter 
by  exercise,  that  the  former  evil  principle  is  to  be 
eradicated.  It  would,  therefore,  be  the  greatest 
benefit  to  those  who  possessed  blessings,  to  induce 
them  to  exercise  benevolence  by  communicating 
them  to  others. 

It  follows,  therefore,  that  not  only  the  greatest 
good  of  the  guilty  and  the  ignorant,  require  self- 
denying  benevolence,  in  those  who  have  the  means 
and  the  power  to  enlighten  and  guide  them  to  truth 
and  happiness ;  but  likewise,  that  the  greatest  good 
of  those  possessing  blessings,  is,  to  impart  them  to 
others.  "  It  is  more  blessed  to  give  than  to  receive :" 
because,  by  the  exercise  of  self-denial  to  do  good, 


PLAN     OP      SALVATION.  215 

benevolence  is  strengthened  in  the  soul ;  and  from 
benevolent  exercises  arises  the  blessedness  of  the 
spirit.  Men  are  constantly  making  sacrifices  to  ad 
vance  their  own  aggrandizement,  and  thus,  by  in 
creasing  their  own  selfishness,  they  make  themselves 
more  miserable  :  the  great  end  to  be  gained,  is,  to 
lead  them  to  make  sacrifices  for  others,  and  thus, 
with  others,  bless  themselves. 

Now,  no  one  doubts  that  the  whole  human  family, 
in  the  days  of  Christ,  needed  the  blessing  of  an  en 
lightening  and  purifying  religion.  And  no  one 
doubts  that  the  ultimate  end  of  a  religion  from  heaven 
would  be  the  greatest  ultimate  good  of  the  entire 
race.  Three  things,  then,  are  obvious  :  1.  That  a 
religion  from  heaven  would  be  designed  ultimately 
to  bless  the  whole  world.  2.  That  the  best  good  of 
mankind,  as  a  family,  required  that  they  should  be 
the  instruments  in  disseminating  this  religion  among 
themselves.  3.  That  the  principle  of  self-denial,  or 
denying  ourself  the  ease  and  pleasures  of  selfish 
ness,  in  order  to  perform  acts  of  benevolence,  is  the 
great  principle  by  which  the  operation  of  spreading 
this  religion  would  be  carried  on. 

Now,  Jesus  Christ  professed  to  give  a  universal 
spiritual  religion  ;  one  which  encircled  in  its  design, 
and  was  to  bless  by  its  influence,  the  whole  family 
of  man  and  faith  he  set  forth  as  the  great  motive- 
power  of  the  whole  plan.  The  question  then  is — 
Would  faith  in  Christ  lead  men  to  that  method  of 
living  and  acting,  and  to  the  possession  of  those 


216  PHILOSOPHY     OP      THE 

yiews  and  feelings  which  would  make  them  instru 
mental  in  benefiting  each  other,  and  which  would 
lestroy  selfishness  and  promote  the  happiness  and 
Interest  of  the  whole  family  of  man,  in  accordance 
with  the  three  principles  above  specified  1 

1.  It  has  been  shown  that  the  example  and  pre 
cepts  of  Christ  become  the  guide  to  conscience,  and 
the  rule  of  faith  and  practice  for  all  believers.  What 
then  has  Christ  said  and  done  to  induce  men  to  do 
each  other  good,  and  to  unite  the  race  of  man  in  one 
harmonious  and  happy  family  ? 

The  gospel  of  Christ  possesses  all  the  character 
istics  of  a  universal  religion.  It  is  adapted  to  hu 
man  nature :  not  to  any  particular  country  or  class 
of  men  ;  but,  as  has  been  shoivn,  to  the  NATURE  of 
the  race.  Its  truths  are  intelligible,  and  may  be 
understood  by  all  men,  and  transferred  into  all  lan 
guages.  It  is  spiritual  in  its  character ;  designed 
to  affect  the  mind  and  heart  of  man  ;  so  that  wherever 
intelligent  beings  are  to  be  found,  there  it  may  be 
introduced  into  the  heart  by  faith,  to  correct  the 
spiritual  evils  of  their  nature,  and  produce  happiness 
in  the  soul.* 

The  precepts  and  teaching  of  Jesus  are  designed 
and  adapted  to  harmonize  the  race  of  man  into  one 
happy  family.  Instead  of  the  abominations  and  fol 
ly  of  polytheism,  he  presented  before  the  minds  of 
men  one  common  object  of  worship  ;  and  so  exhi 

"  See  Reinhard's  Plan     sec.  17,  22: 


PLAN      OP      SALVATION. 

bited  the  character  of  that  object,  by  presenting  be 
fore  the  world  a  grand  spectacle  of  self-denying 
mercy,  that  the  exhibition  was  adapted  to  attract 
the  attention  of  all,  and  draw  all  hearts  to  one  cen 
tre  of  affection. 

In  all  his  instructions  to  regulate  the  conduct  of 
men,  he  viewed  them  as  brethren  of  the  same  great 
family,  and  taught  them  to  consider  themselves  as 
such.  No  retaliation  was  to  be  offered  for  injuries 
received,  but  the  injured  child  was  to  appeal  only 
to  the  Great  Parent  of  the  family.  No  one  might 
treat  another  as  his  enemy ;  and  no  one  was  to  cease 
in  efforts  to  do  good  to  another,  unless  he  perceived 
that  those  efforts  were  treated  with  contempt,  and 
instead  of  benefitting,  had  a  hardening  effect  upon 
the  heart. 

2.  Their  lives  were  to  be  spent  in  efforts  to  im 
part  those  blessings  which  they  possessed,  to  their 
brethren  of  the  human  family  who  possessed  them 
not.  Instead  of  the  unhallowed  and  anxious  strug 
gle  which  worldly  men  manifest  to  raise  themselves 
to  power  over  their  fellows,  their  efforts  were  to  be 
directed  to  the  opposite  end ;  to  raise  the  ignorant 
and  the  needy  to  the  enjoyment  of  the  blessings  and 
privileges  which  they  possessed. 

This  active  and  constant  effort  to  extend  the 
blessings  which  they  possessed  to  others,  and  to  re 
lieve  men  from  their  vices  and  ignorance,  was  not  to 
stop  with  their  own  kindred,  or  nation,  or  tongue, 
19 


218  PHILOSOPHY      OF      THE 

nor  to  be  restricted  to  the  grateful,  or  the  deserving  , 
in  this  respect,  their  philanthropy  was  to  be  modelled 
after  that  of  their  heavenly  Father,  who  causeth  his 
sun  to  shine  upon  the  just  and  the  unjust.  It  was 
to  continue  during  life  ;  and  to  extend  to  the  ends 
of  the  earth.  And  in  proportion  as  men  were  found 
in  a  condition  of  ignorance  and  want,  in  the  same 
proportion  they  were  to  make  benevolent  exertions 
to  elevate  and  bless  them. 

Now,  every  one  can  see,  that  if  these  precepts 
were  obeyed,  strife  between,  individuals  and  nations 
would  cease,  and  the  glorious  process  of  benevo 
lent  effort  would  go  on,  until  the  last  benighted 
mind  was  enlightened,  and  the  last  corrupted  heart 
purified  by  the  power  of  the  faith  of  Christ. 

It  was  necessary,  in  connexion  with  these  pre 
cepts,  that  ^ome  motive  should  be  presented  to  cause 
men  to  deny  themselves,  in  order  to  act  in  accord 
ance  with  them.  Now  it  has  been  shown  that  the 
believer  acts  in  view  of  the  character  and  will  of  Je 
sus.  Christ,  therefore,  in  order  to  give  these  pre 
cepts  moving  power  upon  the  souls  of  men,  identi 
fied  himself  with  his  needy  creatures,  and  sanc 
tioned  the  duty  which  he  prescribed  to  others,  by 
conformity  to  it  himself,  so  that  these  precepts,  given 
to  govern  men's  conduct  in  this  life,  he  made  the  rule 
of  judgment  in  heaven's  court  of  equity,  and  by  them 
the  decision  will  be  made  out,  which  will  settle,  final 
ly,  the  spiritual  destiny  of  men.  "  Inasmuch  as  ye 


PLAN      OF     SALVATION.  219 

did  it  not  to  one  of  the  least  of  these  my  brethren, 
ye  did  it  not  unto  me."  Thus  Christ  identifies  him 
self  with  the  most  needy  of  mankind ;  arid  receives 
an  act  of  kindness  done  to  them,  as  done  to  himself. 
When  the  love  of  Christ,  therefore,  constrains  men, 
he  has  so  exhibited  his  will,  that  it  constrains  them 
to  act  for  the  good  of  each  other.  Those  that  love 
Jesus,  therefore,  and  expect  his  favor,  must  serve  him 
by  doing  good  to  others. 

Moreover,  Christ  has  sanctioned  these  precepts  by 
his  own  example.  His  life  was  a  life  of  self-deny 
ing  labor  for  the  benefit  of  our  race ;  and  his  com 
mand  to  every  one  is — Deny  thyself ;  take  up  thy 
cross,  and  follow  me.  Thus,  by  Christ's  precepts, 
by  his  example,  and  especially  by  his  identifying  him 
self  with  those  in  need,  that  method  of  life  is  sane 
tioned,  which  alone  could  make  man  the  benefactor 
of  his  fellows— unite  the  human  family  in  one  happy 
brotherhood — and  make  them  blessed  in  doing  each 
other  good,  in  the  faith  of  Christ. 

Those  that  love  Jesus  will  desire  to  do  his  will — 
will  find  their  happiness  in  obeying  him — and  that 
will  is,  that  they  should  labor  to  benefit  his  crea 
tures.  Those  who  believe  in  and  love  Jesus,  will 
have  their  conscience  regulated  by  his  precepts  and 
example.  Thus,  the  conscience  of  believers  is  set, 
(if  I  may  so  express  it,)  so  that  it  will  regulate  the 
movement  of  their  life  in  such  a  manner,  as  finally 
to  work  out  the  salvation  of  a  world  lying  in  wick 
edness. 


220  PHILOSOPHY      OF      THE 

It  follows,  therefore,  that  faith  in  Jesus  Christ  is 
directly  designed  and  adapted  to  strengthen  men's 
benevolent  affections,  and  to  produce  in  believers 
that  active  desire  and  effort  for  the  gocd  of  others, 
which  will  necessarily  produce  the  dissemination  of 
the  light  and  love  of  the  gospel  throughout  the  whole 
habitable  world. 


PLAN    OF     SALVATION. 


CHAPTER  XVII. 

CONCERNING  THE    DESIGN  AND  THE    IMPORTANCE 
OF  THE  MEANS  OF  GRACE. 

1. — P  R  A  Y  E  R. 

IT  has  been  shown  that,  constituted  as  we  are, 
the  manifestations  made  of  the  character  and  attri 
butes  of  God  in  the  Scriptures,  are  adapted  to  pro 
duce  the  greatest  good  in  the  human  spirit ;  and, 
in  order  that  that  good  may  be  effected,  it  is  neces 
sary  that  the  truths  of  the  Scripture  be  brought  in 
to  contact  with  the  soul  that  it  may  be  impressed 
and  influenced  by  them.  The  truths  and  manifes 
tations  of  Revelation  are  the  elements  of  moral 
power,  which,  apprehended  by  faith,  are  effective 
in  purifying  the  fountain  of  life  in  the  soul,  and  in 
rectifying  and  regulating  its  exercises  j  it  follows, 
therefore,  that  the  requirement  to  bring  those  truths 
before  the  mind  in  a  particular  manner,  would  be  a 
duty  necessarily  connected  with  the  revelation  of 
the  doctrines,  as  directions  for  taking  the  medicine 
ar-3  connected  with  the  prescription  of  a  physician 
into  whose  hands  a  patient  has  submitted  himself. 
Now,  prayer,  or  worship,  is  one  method  by  which 
the  truths  and  manifestations  of  Revelation  are  di 
19* 


PHILOSOPHY      OF      THE 

rectly  brought  before  the  contemplation  of  the  soul. 
Prayer  brings  the  mind  to  the  immediate  contem 
plation  of  God's  character3  and  holds  it  there,  till 
by  comparison  and  aspiration  the  believer's  soul  is 
properly  impressed,  and  his  wants  properly  felt. 
The  more  subtle  physical  processes  and  affinities 
become,  the  better  are  the  analogies  which  they 
furnish  of  processes  in  the  spiritual  world.  The 
influence  of  believing  prayer  has  a  good  analogy  in 
the  recently  discovered  Dageurotype.  By  means 
of  this  process  the  features  of  natural  objects  are 
thrown  upon  a  sensitive  sheet  through  a  lens,  and 
leave  their  impression  upon  that  sheet.  So  when 
the  character  of  God  is,  by  means  of  prayer,  brought 
to  bear  upon  the  mind  of  the  believer — that  mind 
being  rendered  sensitive  by  the  Holy  Spirit — it  im 
presses  there  the  Divine  image.  In  this  mannei 
the  image  of  Christ  is  formed  in  the  soul,  the  exis 
tence  of  which  the  scriptures  represent  as  inspiring 
the  believer  with  the  hope  of  glory. 

In  the  introductory  chapter  it  was  shown  that  the 
impulse  which  leads  men  to  worship  proves  a  curse 
to  the  soul,  where  the  objects  worshipped  are  unho 
ly,  and  that  the  only  remedy  for  the  evil  was  the 
revelation  of  a  holy  object  for  the  supreme  homage 
of  the  human  soul.  So  soon  as  a  righteous  and 
benevolent  God  is  presented  before  the  mind,  then 
prayer  becomes  a  blessing  instead  of  a  curse  to  the 
soul.  Look  at  the  subject  in  the  form  of  a  syllo 
gism — 


PLAN     OF      SALVATION.  223 

Man,  by  worshipping,  becomes  assimilated  to  the 
moral  character  of  the  object  that  he  worships  : 

The  God  of  the  bible,  as  manifest  in  Christ  Jesus, 
i  j  the  only  perfectly  righteous  and  perfectly  benevo- 
ient  Being  ever  worshipped  by  man  : 

Therefore,  man  can  become  righteous  and  bene- 
/olent  in  no  other  way  but  by  that  worship  which 
will  assimilate  him  to  the  Cod  of  the  bible. 

And  further,  as  it  has  been  demonstrated  that 
righteousness  and  benevolence  produce  the  recti 
tude  and  the  happiness — the  greatest  good— of  the 
soul,  man  can  gain  the  great  end  of  his  being  only 
by  that  worship  which  assimilates  his  nature  to  the 
moral  image  of  God. 

It  follows,  therefore,  that  prayer  is  a  necessary 
and  most  important  means  of  grace — a  duty  grow 
ing  out  of  the  nature  of  the  case,  and  a  duty  upon 
which  depends,  in  a  great  measure,  the  well-being 
of  the  human  spirit.  The  apostle  understood  the 
philosophy  of  this  subject  when  he  said — "  But  we 
all,  with  open  face,  beholding  as  in  a  glass,  the 
glory  of  the  Lord,  are  changed  into  the  same  im 
age,  from  glory  to  glory,  even  as  by  the  Spirit  of 
the  Lord."  Therefore  it  is  that  the  commandment 
that  men  should  pray  is  presented  in  the  bible  in 
every  variety  of  language ;  and  it  is  constantly  re 
peated  by  the  inspired  writers  and  by  the  Son  of 
God  himself,  who  commended,  by  his  precepts  and 
example,  private,  social,  and  public  prayer  •  ai-d 


PHILOSOPHY     OP      THE 

who  taught  by  a  parable  that  "  men  ought  always 
to  pray  and  not  to  faint." 

The  in  portance  of  strong  desire  and  importunity 

in  prayer. 

It  is  impossible  to  produce  grateful  feelings  by 
granting  a  benefit  for  which  the  recipient  has  no 
desire.  If  a  child  asked  for  bread  when  it  was  not 
hungry;  and  if,  while  the  child  had  no  feeling  of 
want,  its  twfelt  request  was  answered  by  its  father, 
it  could  neither  appreciate  the  gift,  nor  be  grateful 
for  it.  The  soul  is  so  constituted,  as  has  been  fully 
shown,  that  it  must  really  feel  the  need  of  the  bene 
fit,  before  it  can  appreciate  its  importance,  or  be 
grateful  for  the  favor  received.  So  it  is  in  the  case  of 
the  suppliant  in  prayer :  if  he  has  an  anxious  de 
sire,  a  spirit  of  importunate  solicitude,  for  the  bles 
sing  which  he  asks,  when  he  receives  it,  gratitude 
and  praise  will,  as  the  consequence  of  gratified  de 
sire,  spring  up  in  the  heart.  Now,  mark,  if  there 
was  not  a  feeling  of  importunate  desire  in  the  mind 
of  the  suppliant,  God  could  not  be  glorified  nor  the 
creature  benefitted  by  an  answer  to  prayer.  God 
could  not  be  glorified,  because  his  goodness  would 
not  be  felt  and  acknowledged  in  the  answer.  And 
the  creature  could  not  be  benefitted,  because  it  is 
the  feeling  of  gratitude  and  praise  in  his  own  heart 
which  constitutes  the  spiritual  blessing,  so  far  forth 
as  the  suppliant  himself  is  concerned  ;  and  this  ex 
ercise  is  never  produced,  only  in  so  far  as  it  is  pre- 
•^eded  by  dependent  and  anxious  desire  for  the  bles- 


PLAN      OF      SALVATION.  225 

sing  sought.  When  the  supplication  is  for  spiritual 
blessing  upon  another  individual,  two  minds  are 
blessed  by  the  answer,  the  individual  prayed  for, 
and  the  individual  who  prays.  And  if  a  thousand 
individuals  desired  spiritual  mercies  for  that  soul, 
God  would  be  glorified  by  a  thousand  hearts,  and 
a  thousand  hearts  would  be  reciprocally  blessed  by 
the  answer.  The  time  may  come  when  all  the  an 
gels  in  heaven,  and  all  the  saints  upon  earth,  will  be 
blessed  by  mercy  bestowed  upon  a  single  individ 
ual  :  when  the  last  unregenerated  sinner  stands  in 
solitary  and  awful  rebellion  upon  the  earth,  should 
tidings  be  circulated  through  earth  and  heaven  that 
he  had  submitted  himself  to  God,  and  that  his  affec 
tions  began  to  take  hold  on  Christ,  every  being  in 
the  universe,  who  had  strongly  desired  the  conver 
sion  of  the  last  sinner,  would  feel  the  thrill  of  <  glory 
to  God  and  good  will  to  men,'  arise  in  his  soul.  It 
follows,  therefore,  that  a  fervent,  importunate  state 
of  mind,  is,  from  the  nature  of  the  case,  necessary, 
in  order  that  God  maybe  glorified, and  man  blessed, 
by  the  duty  of  prayer.  It  was  in  view  of  these  con 
stitutional  principles  that  Jesus  constantly  taught 
the  necessity  of  desire  and  importunity,  in  order  that 
mercies  might  be  received  in  answer  to  the  suppli 
cation  of  saints.* 

*  Matt.  5;  6.     Lute  11 ;  5—10,  and  18;   1—14. 


'x526  P  l-I  I  L  O  S  O  P  11  Y      O  F      T  H  E 

The  importance  of  faith  and  a  spirit  of  depend 
ence  upon  God,  as  concomitants  of  acceptable 
prayer. 

The  necessity  of  faith,  as  a  primary  element  in  all 
acceptable  religious  exercises  has  already  been  no 
ticed.  A  feeling  of  entire  dependence  upon  God  for 
spiritual  mercies  is  the  only  right  feeling,  because 
it  is  the  only  true  feeling.  As  a  matter  of  fact,  the 
soul  is  entirely  dependent  upon  God  for  spiritual 
mercies  :  truth,  therefore,  requires  that  our  depend 
ence  should  be  acknowledged  and  felt. 

But,  further,  without  faith  in  God  as  the  imme 
diate  bestower  of  mercies  in  answer  to  prayer,  He 
could  not  be  honored  for  blessings  received.  Sup 
pose  two  individuals  desired  with  equally  strong 
feelings  the  same  blessing,  and  that  both  received  it  • 
each  would  rejoice  alike  in  its  reception :  but  sup- 
pose  there  was  this  difference  in  their  state  of  mind  : 
one  regarded  the  blessing  as  coming  immediately 
from  God  in  answer  to  prayer,  the  other  did  not. 
The  result  would  be,  that  the  one  who  had  faith  in 
God  would  be  filled  with  love  to  his  Maker  for  the 
mercy — the  other  would  rejoice  in  himself;  or,  at 
least,  he  would  not  rejoice  in  God.  In  the  one  case> 
God  would  be  honored  and  praised  for  his  acts  of 
grace ;  in  the  other  he  would  neither  be  honored 
nor  loved  for  his  goodness.  We  do  not  present  this 
illustration  as  applicable  in  all  its  bearings,  because 
we  do  not  suppose  that  the  nn regenerate  ever  truly 


PLAN      OF      SALXATION.  227 

desire  spiritual  blessing  till  th3y  are  convicted  of 
sin;  but  it  will  make  the  point  clear  to  the  reason 
of  every  one,  that  God  cannot  be  honored  "  without 
faith  ;  and,  therefore,  without  faith  it  is  impossible 
to  please  Him." 

It  is  necessary,  according  to  the  foregoing  view 
of  the  subject,  in  order  to  offer  acceptable  prayer, 
that  men  should  possess  a  spirit  of  faith  and  depend 
cnce  upon  Christ.  The  principle  upon  which  Christ 
acted  in  relation  to  this  subject,  as  well  as  his  in 
struction  concerning  the  duty  of  prayer,  fully  con 
firm  the  preceding  thoughts.  He  seldom  performed 
an  act  of  mercy,  by  miracle  or  otherwise,  unless 
those  who  received  the  mercy  could  see  the  hand  oj 
God  in  the  blessing : — "  If  thou  canst  believe  thou 
mayest  be  cleansed,"  was  his  habitual  sentiment. — 
As  if  he  had  said — Your  desire  for  the  blessing  is 
manifest  by  your  urgent  requests  ;  now,  if  you  cars 
have  faith  to  see  God  in  the  blessing,  so  that  he  will 
be  honored  and  praised  for  conferring  it,  I  will  grant 
it :  but  if  you  have  no  faith  3  you  can  receive  no 
favor. 

And,  again,  in  order  that  the  believer  might  be. 
brought  into  a  state  of  dependence,  and  have  hi& 
faith  quickened  every  time  that  he  presented  his 
supplications  to  God,  Jesus  said,  looking  forward  tc 
the  time  when  he  would  have  perfected  his  minis 
try  and  atonement — "hereafter  ye  shall  ask  me 
nothing  *:-ut  whatsoever  ye  ask  the  Father  in  my 
name" — that  is,  depending  on  me,  the  atoning,  in- 


228  PHILOSOPHY      OF      THE 

terceding  Savior — "  he  will  do  it ;"  and  in  another 
place  he  promised,  "whatsoever  ye  ask  the  Father  in 
my  name  I  will  do  it."  Thus  does  the  instruction 
of  the  Savior,  make  the  believer  entirely  dependent 
upon  Himself  when  he  approaches  the  mercy-seat 
of  the  Most  High.  As  the  Jews  were  constantly  to 
call  to  mind  the  deliverance  from  Egypt,  in  order 
that  their  feelings  might  be  moved  to  love,  depend 
ence  and  faith  towards  their  temporal  Deliverer,  so 
the  Christian  is  to  call  to  mind  the  deliverance  from 
spiritual  bondage,  by  the  sacrifice  of  Christ,  in  or 
der  that  they  may  realize  their  dependence,  and  be 
inspired  with  a  spirit  of  faith  and  love  towards  their 
spiritual  Deliverer.  And  because  believers  can  thus 
depend  upon  Christ,  arid  feel  the  mercy  of  God  as 
it  is  manifested  in  the  atonement,  they  are  consti 
tuted  "  priests  to  offer  up  spiritual  sacrifices,  accept 
able  to  God  through  Jesus  Christ." 

2. — p  RAISE. 

The  truth  which  has  been  demonstrated  in  pre 
vious  chapters  is  again  assumed,  that  the  manifesta 
tions  of  God,  in  Christ  Jesus,  would,  when  brought 
into  efficient  contact  with  the  soul,  produce  that 
active  holiness  in  the  heart,  which  is  man's  greatest 
good.  And  as  the  end  to  be  accomplished  depends, 
under  God,  on  those  truths  which  are  developed  in 
the  great  plan  of  mercy  being  impressed  upon  the 
mind  and  the  heart,  it  follows  that  those  means 
would  be  used,  which,  from  their  nature,  are  bebt 


PLAN    OF     SALVATION.  229 

adapted  to  give  influence  and  impressiveness  to  the 
great  truths  of  Revelation. 

The  influence  of  music  upon  the  emotions  of  the 
soul  is  well  known  to  every  one — 

«  There  is  in  souls  a  sympathy  with  sounds" — 

The  soul  is  awakened,  and  invited  by  the  spirit  of 
the  melody  to  receive  the  sentiment  uttered  in  the 
song.  Sweet,  affecting  rnusic — not  the  tone  of  the 
piano,  nor  the  peals  of  the  organ — but  a  melodious 
air,  sung  by  strong  and  well  disciplined  voices,  and 
accompanied  by  the  flute  and  viol — such  music 
reaches  the  fountains  of  thought  and  feeling,  and, 

« Untwisting  all  the  links  that  tie 
The  hidden  soul  of  harmony," 

it  tinges  the  emotions  with  its  own  hues,  whether 
plaintive  or  joyous  ;  and  it  fosters  in  the  heart  the 
sentiment  which  it  conveys,  whether  it  be  love  of 
country,  or  of  God — admiration  of  noble  achieve 
ment,  or  of  devoted  and  self-sacrificing  affection. 

The  power  of  music  to  fix  in  the  memory  the 
sentiment  with  which  it  is  connected,  and  to  foster 
it  in  the  heart,  has  been  understood  in  all  ages  of 
the  world.  Some  of  the  early  legislators  wrote  their 
laws  in  verse,  and  sung  them  in  public  places. 
And  many  of  the  earliest  sketches  of  primitive  his 
tory  are  in  the  measures  of  lyric  poetry.  In  this 
manner  the  memory  was  aided  in  retaining  the 
facts  ;  the  ear  Was  invited  to  attend  to  them  ;  im 
agination  threw  around  them  the  drapery  of  beauty, 
20 


PHILOSOPHY     OF      THE 

dignity,  or  power  ;  and  then,  music  conveyed  the 
sentiment,  and  mingled  it  with  the  emotions  of  the 
soul.  It  was  in  view  of  the  power  of  music,  when 
united  with  sentiment  adapted  to  affect  the  heart, 
that  one  has  said,  "  Permit  me  to  write  the  ballads 
of  a  nation,  and  I  care  not  who  makes  her  laws." 

When  the  effects  of  music  and  poetry  upon  the 
soul  are  considered,  we  can  perceive  their  import 
ance  as  a  means  of  fostering  the  Christian  virtues 
in  the  soul  of  the  believer.  They  should  be  used 
to  convey  to  the  mind  sublime  and  elevating  con 
ceptions  of  the  attributes  of  Jehovah— to  impress 
the  memory  with  the  most  affecting  truths  of  reve 
lation  ;  and  especially  to  cherish  in  the  heart  tender 
and  vivid  emotions  of  love  to  Christ,  in  view  of  the 
manifestations  of  divine  justice  and  mercy  exhib 
ited  in  his  ministry,  his  passion,  and  his  sacrifice.* 

There  can  not  be  found,  in  all  the  resources  of 
thought,  material  which  would  furnish  sentiment 
for  music  so  subduing  and  overpowering,  as  the 
history  of  Redemption.  There  is  the  life  of  Jesus, 
a  series  of  acts,  godlike  in  their  benevolence  ;  con 
nected  at  times  with  exhibitions  of  divine  power, 
and  of  human  character,  in  their  most  affectino-  as- 

'  O 

pects.  And  as  the  scenes  of  Christ's  eventful  min 
istry  converge  to  the  catastrophe,  there  is  the  ten 
derness  of  his  love  for  the  disciples — the  last  supper 

*  «  The  proper  drapery  for  music  is  truth.  It  is  its  only  ap. 
parel,  whether  as  applied  to  God,  or  as  used  for  the  cultivation  of 
man." — Erasmus. 


PLAN     OP     SALVATION.  231 

— the  scene  in  Gethsemane — the  Mediator  in  the 
Hall  of  Judgment,  exhibiting  the  dignity  of  truth 
and  conscious  virtue,  amidst  the  tempest  of  human 
passion  by  which  he  is  surrounded.  Then  the 
awful  moral  and  elemental  grandeur  of  the  cruci 
fixion — the  Savior,  nailed  to  the  cross  by  his  own 
creatures,  crying  "  Father  forgive  them  for  they 
know  not  what  they  do"— and  then,  while  dark 
ness  shrouds  the  sun,  and  "  nature,  through  all  her 
works  gives  signs  of  woe,"  he  cries,  "  it  is  finished  ! 
and  gave  up  the  ghost." — Thus  did  the  dark  stream 
of  human  depravity  roll, 

<•  Till  a  rainbow  broke  upon  its  gloom, 
Which  spann'd  the  portals  of  the  Savior's  tomb." 

Such  exhibitions  of  sublimity  and  power,  when 
clothed  with  the  influence  of  music,  and  impressed 
upon  a  heart  rendered  sensitive  by  divine  influence, 
are  adapted  to  make  the  most  abiding  and  blessed 
impressions  — 

«  My  heart,  awake  J — to  feel  is  to  be  fired ; 
And  to  believe,  Lorenzo,  is  to  feel." 

It  follows,  from  the  preceding  views,  that  in  se 
lecting  the  means  to  impress  the  mind  with  religious 
truth,  and  the  heart  with  pious  sentiment,  music  and 
poetry  could  not  be  neglected.  There  is  not  in  na 
ture  another  means  which  would  compensate  for 
the  loss  of  their  influence.  We  do  not  mean  to  say 
that  their  influence  is  as  great  as  some  other  means 
in  impressing  the  truths  of  Revelation  upon  the 
soul ;  but  their  influence  is  peculiar  and  delightful, 


232  PHILOSOPHY     OP      THE 

and  without  it  the  system  of  means  would  not  be 
perfect. 

We  see,  therefore,  the  reasons  why  music  and 
poetry  were  introduced  as  a  means  of  impressing 
revealed  truth,  both  under  the  old  and  the  new 
dispensations.  Moses  not  only  made  the  laws,  but 
he  made,  likewise,  the  songs  of  the  nation.  These 
songs,  in  some  instances,  all  the  people  were  re 
quired  to  learn,  in  order  that  their  memory  might 
retain,  and  their  heart  feel,  the  influence  of  the 
events  recorded  in  their  national  anthems. 

Music  held  a  conspicuous  place  in  th.e  worship 
of  the  Temple ;  and  under  the  new  dispensation, 
it  is  sanctioned  by  the  express  example  of  Jesus,  and 
specifically  commanded  by  the  apostles  :  the  exam 
ple  is  given  in  connection  with  the  institution  of  the 
eucharist,  which  was  to  commemorate  the  most  af 
fecting  scene  in  the  history  of  God's  love;  and  the 
command  is  in  such  words  as  indicate  the  effects 
of  music  upon  the  heart :  "  Speaking  to  yourselves 
in  psalms,  and  hymns  and  spiritual  songs,  singing, 
and  making  melody  in  your  heart  to  the  Lord; 
giving  thanks  always,  for  all  things,  unto  God  and 
the  Father,  in  the  name  of  our  Lord  Jesus  Christ." 
Upon  this  subject,  as  upon  some  others,  the  apos 
tolic  churches  fell  into  some  abuses ;  yet  the  high 
praises  of  God  and  the  Lamb,  have  always  been 
celebrated  in  poetry  and  music  by  the  church  of 
Christ.  One  of  the  first  notices  of  the  Christians 
by  Pagan  wiiteis,  speaks  of  them  as  "singing  a 


PLAN     OF      SALVATION.  233 

hymn  to  Christ,  as  to  a  God ;"  thus  showing  that  the 
principles  established  in  the  preceding  views  were 
recognized  by  the  early  disciples,  who  used  music 
as  a  means  of  fostering  in  their  hearts  love  to  the 
Savior. 

As  in  the  case  of  the  primitive  Christians,  so  every 
regenerated  heart  delights  in  such  spiritual  songs  as 
speak  of  Christ  as  an  atoning  Savior.  And  those 
only  are  qualified  to  write  hymns  for  the  church 
whose  hearts  are  affected  by  the  love  of  Jesus.  On 
this  account  some  of  the  hymns  of  Cowper,  Charles 
Wesley,  Watts,  and  Newton,  will  last  while  the 
church  on  earth  lasts,  and  perhaps  longer'.  Thou 
sands  of  Christian  hearts  have  glowed  with  emo 
tion,  while  they  sung. 

There  is  a  fountain  fill'd  with  blood, 

Drawn  from  Immanuel's  veins  ; 
And  sinners  plunged  beneath  that  flood 

Lose  all  their  guilty  stains. 

Or, 

Rock  of  Ages,  cleft  for  me, 
Let  me  hide  myself  in  Thee. 

Thousands  have  been  awakened  to  duty  and  to 
prayer,  by  thai  solemn  hymn, 

Lo,  on  a  narrow  neck  of  land, 
Twixt  two  unbounded  seas  I  stand, 
Yet  how  insensible  ! 

And  it  would  not  have  been  possible  for  any  but  a 
Christian  poet  io  have  written  the  lines, 


234  PHILOSOPHY     OF     THE 

Her  noblest  life  my  spirit  draws 

From  His  dear  wounds  and  bleeding  side. 

3. — P  REACHING. 

It  has  been  said  that  the  truths  and  manifestations 
of  Revelation  are  the  elements  of  moral  power, 
which  being*  brought  into  efficient  contact  with  the 
soul,  are  effective  in  rectifying  and  regulating  its 
exercises.  A  medicine  may  be  prepared  in  which 
are  inherent  qualities  adapted  to  remove  a  particular 
disease  ;  but  in  order  to  the  accomplishment  of  its 
appropriate  effect,  it  must  be  brought  to  act  upon 
the  body  of  the  patient.  And  if  the  disease  has 
rendered  the  patient  not  only  unconscious  of  his  dan 
ger,  but  has  induced  upon  him  a  deep  lethargy  of 
mind,  it  would  be  necessary  that  the  physician 
should  arouse  his  dormant  faculties,  in  order  that  he 
might  receive  the  medicine  which  would  restore 
him  to  health.  So  with  the  moral  diseases  of  the 
soul ;  the  attention  and  sensibilities  of  men  must 
be  awakened,  in  order  that  the  truth  may  affect 
their  understanding,  their  conscience,  and  their 
heart.  Whatever,  therefore,  is  adapted  to  attract 
the  attention  and  move  the  sensibilities  at  the  same 
time  tha*  it  conveys  truth  to  the  mind,  would  be  a 
means  peculiarly  efficient  to  impress  the  gospel  upon 
the  soul. 

There  are  but  two  avenues  through  which  moral 
truth  reaches  the  soul.  And  there  are  but  two  me 
thods  by  which  it  can  be  conveyed  through  those 
avenues.  By  the  living  voice,  truth  is  communi- 


PLAN     OF     SALVATION.  235 

cated  through  the  ear ;  and  by  the  signs  of  language 
it  is  communicated  through  the  eye.  The  first 
of  these  methods — the  living  voice — has  many  ad 
vantages  over  all  other  means,  in  conveying  and 
impressing  truth.  It  is  necessary  that  an  individ 
ual  should  read  with  ease  in  order  to  be  benefitted 
by  what  he  reads.  The  efforts  which  a  bad  reader 
has  to  make,  both  disincline  him  to  the  task  of 
reading,  and  hinder  his  appreciation  of  truth.  Be 
sides,  a  large  proportion  of  the  human  family  can 
not  read,  but  all  can  understand  their  own  language 
when  spoken.  In  order,  therefore,  that  the  whole  hu 
man  family  might  be  instructed,  the  living  speaker 
would  be  the  first,  and  best,  and  natural  method. 

The  living  speaker  has  power  to  arrest  attention 
—to  adapt  his  language  and  illustrations  to  the  cha 
racter  and  occupation  of  his  audience ;  and  to  ac 
company  his  communications  with  those  emotions 
and  gestures,  which  are  adapted  to  arouse  and  im 
press  his  hearers. 

It  is  evident,  from  these  considerations,  that 
among  the  means  which  God  would  appoint  to  dis 
seminate  his  truth  through  the  world,  the  living 
teacher  would  hold  a  first  and  important  place.— 
This  result  is  in  conformity  with  the  arrangements 
of  Jesus.  He  appointed  a  living  ministry  ;  endowed 
them  with  the  ability  to  speak  the  languages  of 
other  nations :  and  commissioned  them  to  go  into 
all  the  world,  and  preach  the  gospel  to  every  crea 
ture. 


2JG  PHILOSOPHY     OF     THE 

In  connection  with  this  subject  there  is  one  other 
inquiry  of  importance.  It  concerns  not  only  the 
harmony  of  the  gospel  system  with  the  nature  of 
things,  but  likewise  the  harmony  of  apostolic  prac 
tice  with  what  has  been  shown  to  be  necessary  in 
order  that  the  truths  of  the  gospel  might  produce 
their  legitimate  effect  upon  the  mind  : 

It  has  been  demonstrated  that  a  sense  of  man's 
guilt  and  danger  must  exist  in  the  mind,  before 
there  can  be  gratitude  and  love  to  the  being  who 
removes  the  guilt  and  rescues  from  the  danger.  It 
lias  likewise  been  noticed,  as  a  self-evident  princi 
ple,  that  before  repentance  there  must  be  conviction 
of  sin.  A  sense  of  guilt  and  error  must  necessa 
rily  precede  reformation  of  life.  A  man  cannot  con 
scientiously  turn  from  a  course  of  life,  and  repent  of 
past  conduct,  unless  he  sees  and  feels  the  error  and 
the  evil  of  that  course  from  which  he  turns.  To 
suppose  that  a  man  would  turn  from  a  course  of  life 
which  he  neither  thought  nor  felt  to  be  wrong  or 
dangerous,  is  to  suppose  an  absurdity;  it  follows, 
therefore,  that  the  preacher's  first  duty  in  endeavor 
ing  to  reclaim  men  to  holiness  and  to  God,  would 
be,  in  all  cases,  to  present  such  truths  as  were  adapt 
ed  to  convict  their  hearers  of  their  spiritual  guilt 
and  danger.  As  God  has  constituted  the  mind,  re 
pentance  from  sin  and  attainment  to  holiness,  would 
for  ever  be  impossible  on  any  other  conditions. 

But  the  same  truths  would  not  convict  all  men 
of  sin.  In  order  to  convict  any  particular  man,  or 


PLAN    OF     SALVATION.  237 

class  of  men,  of  sin,  those  facts  must  be  fastened 
upon  with  which  they  have  associated  the  idea  of 
moral  good  and  evil,  and  concerning  which  they 
are  particularly  guilty.  Thus,  in  the  days  of  the 
apostles,  the  Gentiles  could  not  be  convicted  of  sin 
for  rejecting  and  crucifying  Christ ;  but,  it  being  a 
fact  in  the  case  of  the  Jews,  that  all  their  ideas  of 
good  and  evil,  both  temporal  and  spiritual,  were 
associated  with  the  Messiah,  nothing  in  all  the 
catalogue  of  guilt  would  be  adapted  to  convict  them 
of  sin  so  powerfully,  as  the  thought  that  they  had 
espised  and  crucified  the  Messiah  of  God. 

On  the  other  hand,  the  heathen,  upon  whom  the 
charge  of  rejecting  Christ  would  have  no  influence, 
could  be  convicted  of  sin  only  by  showing  them  the 
falsehood  and  folly  of  their  idolatry  ;  the  holy  char 
acter  of  the  true  God,  and  the  righteous  and  spirit- 
uaj.  nature  of  the  law  which  they  were  bound  to 
obey,  and  by  which  they  would  finally  be  judged. 
The  first  preachers  of  the  gospel,  therefore,  in  con 
formity  with  these  principles,  would  aim  first,  and 
directly,  to  convince  their  hearers  of  their  sins,  and 
in  accomplishing  this  end  they  would  fasten  upon 
those  facts  in  which  the  guilt  of  their  hearers  more 
particularly  consisted.  And  then,  when  men  were 
thus  convicted  of  their  guilt,  the  salvation  through 
Christ  from  sin  and  its  penalty,  would  be  pressed 
upon  their  anxious  souls  ;  and  they  would  be  taught 
to  exercise  faith  in  Jesus,  as  the  meritorious  cause 
of  life,  pardon,  and  happiness. 


238  PHILOSOPHY     OF     THE 

Now,  the  apostolical  histories  fully  confirm  the 
fact,  that  this  course— the  only  one  consistent  with 
truth,  philosophy,  and  the  nature  of  man — was  the 
course  pursued  by  the  primitive  preachers. 

The  first  movement  after  they  were  endowed 
with  the  gift  of  tongues,  and  filled  with  the  Holy 
Ghost,  was  the  sermon  by  Peter,  on  the  day  of 
Pentecost,  in  which  he  directly  charged  the  Jews 
with  the  murder  of  the  Messiah,  and  produced  in 
thousands  of  minds,  conviction  of  the  most  pungent 
and  overwhelming  description.  At  Athens,  Paul, 
in  preaching  to  the  Gentiles,  pursued  a  different 
course.  He  exposed  the  folly  of  their  idolatry,  by 
appealing  to  their  reason,  and  their  own  acknow 
ledged  authorities.  He  spoke  to  them  of  the  guilt 
which  they  would  incur  if  they  refused,  under  the 
light  of  the  gospel,  to  forsake  the  errors,  which  God, 
on  account  of  past  ignorance,  had  overlooked.  He 
then  closed  by  turning  their  attention  to  the  right 
eous  retributions  of  the  eternal  world,  and  to  the 
appointed  day  when  men  would  be  judged  by  Jesus 
Christ,  according  to  his  gospel. 

The  manner  in  which  the  apostles  presented 
Christ  crucified,  to  the  penitent  and  convicted  sin 
ner,  as  the  object  of  faith,  and  the  means  of  pardon, 
and  the  hope  of  glory,  is  abundantly  exhibited  in 
the  Acts  of  the  Apostles,  and  in  their  several  epistles 
to  the  churches. 

Thus  did  God,  by  the  appointment  of  the  living 
preacher  as  a  means  of  spreading  the  gospel,  adapt 


PLAN     OF      SALVATION.  239 

Himself  to  the  constitution  of  his  creatures :  and 
the  apostles,  moved  by  divine  guidance,  likewise 
adapted  the  truth  which  they  preached  to  the  pecu 
liar  necessities  and  circumstances  of  men. 


PHILOSOPHY      OP      THE 


CHAPTER  XVIII. 

CONCERNING  THE  AGENCY  OF  GOD  IN  CARRYING 
ON  THE  WORK  OF  REDEMPTION,  AND  THE  MAN 
NER  IN  WHICH  THAT  AGENCY  IS  EXERTED. 

GOD  having  thus  devised  the  plan,  and  manifest 
ed  the  truth,  and  instituted  the  means  of  redemp 
tion  ;  the  inquiry  naturally  presents  itself — In  what 
way  would  he  put  the  plan  into  operation,  and  give 
efficiency  to  the  means  of  grace  ? 

We  cannot  suppose  that  God  would  put  his  own 
institution  beyond  his  power,  or  that  he  would  leave 
it  to  be  managed  by  the  imperfect  wisdom,  and  th 
limited  power,  of  human  instruments.  God  would 
not  prepare  the  material,  devise  the  plan,  adapt  the 
parts  to  each  other,  furnish  the  instruments  for 
building,  and  then  neglect  to  supervise  and  com 
plete  the  structure.  God  has  put  none  of  his  works 
beyond  his  power  ;  and  especially  in  a  plan  of 
which  he  is  the  author  and  architect,  reason  sug 
gests  that  he  would  guide  it  to  its  accomplishment. 
The  inquiry  is — by  what  agency,  and  in  what  way, 
would  the  power  of  God  be  exerted,  in  carrying 
into  efficient  operation  upon  the  souls  of  men,  the 
system  cf  saving  mercy  ? 

In  relation  to  the  character  of  the  agency,  the 


PLAN     OF      SALVATION.  241 

solution  is  clear.  The  agency  by  which  the  Plan 
of  Salvation  would  be  carried  forward  to  its  ulti 
mate  consummation  would  be  spiritual  in  its  na 
ture  :  because  God  is  a  spirit,  and  the  soul  of  man 
is  a  spirit,  and  the  end  to  be  accomplished  is  to  lead 
men  to  worship  God  "  in  spirit  and  in  truth." 

In  relation  to  the  mode  of  the  Spirit's  operation, 
some  things  belong  to  that  class  of  inquiries  upon 
which  the  mind  may  exert  its  powers  in  vain. — 
The  mode  by  which  God  communicates  life  to  any 
tiling  in  the  vegetable,  animal,  or  spiritual  world 
lies  beyond  the  reach  of  the  human  intellect.  But 
although  man  cannot  understand  the  modus  oper- 
andl  of  the  Divine  mind,  in  communicating  life,  yet 
the  manifestations  of  life,  and  the  medium  through 
which  it  operates,  are  subjects  open  to  human  ex 
amination.  Whether  the  influence  of  the  Spirit  be 
directly  upon  the  soul,  or  mediately  by  means  of 
truth,  the  end  accomplished  would  be  the  same. 
The  soul  might  be  quickened  to  see  and  feel  the 
power  of  the  truth  :  or,  by  the  Spirit,  truth  might 
be  rendered  powerful  to  aifect  the  soul.  The  wax 
might  be  softened  to  receive  the  impression,  or  the 
seal  heated,  or  a  power  exerted  upon  it,  to  make  the 
impression  on  the  wax ;  or,  both  might  be  done, 
and  still  the  result  would  be  the  same.  It  is  not 
only  necessary  that  the  metal  should  be  prepared 
to  receive  the  impression  of  a  die,  but  it  is  likewise 
necessary  that  the  die  should  be  prepared  and  adapt 
ed  tQ  the  particular  kind  of  metal— the  image  and 
21  '" 


PHILOSOPHY     OP     THE 

superscription  of  the  king  put  upon  it — the  ma 
chinery  prepared  and  adapted  to  hold  the  die  and 
apply  it  to  the  metal,  and  after  all  these  necessary 
things  are  done,  the  coin  can  never  be  made,  unless 
power  is  exerted  to  strike  the  die  into  the  metal,  or 
the  metal  into  the  die.  So  it  is  in  the  processes  of 
the  spiritual  world ;  the  material  [mankind]  must 
be  prepared.  The  die  [the  truth  of  the  gospel  sys 
tem]  must  be  revealed  and  adapted  to  the  material ; 
and  the  image  to  be  impressed  upon  human  nature 
[The  Lord  Jesus  Christ]  and  the  superscription, 
[glory  to  God  and  good  will  to  men]  must  be  cut 
upon  the  die.  Then  the  means  of  bringing  the 
truth  into  contact  with  the  material  must  be  pro 
vided  ;  and  after  all  these  preparations  and  adapta 
tions,  there  must  be  the  power  of  the  Holy  Spirit  to 
guide  the  whole  process,  and  to  form  the  image  of 
Christ  in  the  soul. 

The  foregoing  is  a  complicated  analogy,  but  not 
more  complicated  than  are  the  processes  of  the  ani 
mal  and  spiritual  world.  Look  at  the  human  body, 
with  its  thousands  of  adaptations,  all  of  them  ne 
cessary  to  the  system,  the  whole  dependant  upon 
the  use  of  means  for  the  supply  of  animal  life  ;  and 
yet  deriving  from  God  its  rational  life,  which  ope 
rates  through  and  actuates  the  whole.  In  like 
mariner  the  Spirit  of  God  operates  through  and 
guides  the  processes  of  the  Plan  of  Salvation. 

The  scriptures  reveal  the  truth  clearly,  that  the 
Spirit  of  God  gives  efficiency  to  the  means  of  grace. 


PLAN      OF     SALVATION.  243 

And  not  only  this,  but  he  operates  in  accordance 
with  those  necessary  principles  which  have  been 
developed  in  the  progress  of  these  chapters.  Christ 
instructed  his  disciples  to  expect  that  he  would 
send  the  Holy  Spirit,  and  when  he  is  come,  said 
Jesus,  "He  will  reprove  the  world  of  sin,  of  right 
eousness,  and  of  judgment :"  that  is,  the  Holy  Spirit 
will  produce  conviction  of  sin  in  the  hearts  of  the 
iinsanctified  and  impenitent: — the  office-work  of 
the  Spirit  of  God  in  relation  to  the  world,  is  to  con 
vince  of  sin.  In  relation  to  the  saints,  he  exercises 
a  different  office.  He  is  their  Comforter.  He  takes 
of  the  things  that  belong  to  Jesus  and  shows  them 
to  his  people.*  That  is,  he  causes  the  people  of 
God  to  see  more  and  more  of  the  excellency,  and 
the  glory,  and  the  mercy  manifested  in  a  crucified 
Savior  ;  and  by  this  blessed  influence  they  "  grow 
in  grace  and  in  the  knowledge  of  Jesus  Christ." 
Christ,  by  his  ministry  and  death,  furnished  the 
facts  necessary  for  human  salvation  :  the  Holy  Spirit 
uses  those  facts  to  convict  and  sanctify  the  heart. 
Paul,  in  a  passage  already  noticed,  alludes  to  the 
influence  of  the  Spirit  operating  by  the  appointed 
means  of  prayer,  or  devout  meditation.  "  But  we 
all,  with  open  face,  beholding  as  in  a  glass  the  glory 
of  the  Lord,  are  changed  into  the  same  image,  from 
glory  to  glory,  even  as  by  the  Spirit  of  the  Lord" 
Further  :  At  what  juncture  in  the  progress  of  the 

*  John  16  :  7—14. 


244  PHILOSOPHY     OF     THE 

great  Plan  of  Salvation,  would  this  agency  be  most 
powerfully  exerted?  We  answer,  at  the  time  when 
the  whole  moral  machinery  of  the  dispensation, 
through  which  the  effect  was  to  be  produced,  was 
completed.  Whatever  is  designed  and  adapted  to 
produce  a  definite  result  as  an  instrument,  must  be 
completed  before  it  is  put  into  operation,  otherwise 
it  will  not  produce  the  definite  effect  required.  An 
imperfect  system  put  into  operation  would  produce 
an  imperfect  result.  Here  a  special  effect  was  to  be 
produced ;  it  was  necessary,  therefore,  that  the  truth 
should  be  revealed,  and  the  manifestations  all  made, 
before  the  power  was  imparted  to  give  them  effect. 

Under  the  New  Dispensation,  the  greatest  and 
most  imposing  manifestations  were  the  death,  resur 
rection  and  ascension  of  Jesus  :  had  the  system 
been  put  into  operation  before  these  crowning  mani 
festations  were  made,  the  great  end  of  the  gospej 
would  not  have  been  accomplished.  It  follows, 
then,  that  the  material  would  be  first  prepared,  the 
manifestations  made  and  adapted  to  the  material, 
the  appropriate  means  ordained,  and  then  the  agen 
cy  of  the  Spirit  would  be  introduced  to  guide  the 
dispensation  to  its  ultimate  triumphs,  and  to  givs 
efficiency  to  its  operations. 

These  deductions  harmonize  with  the  teachings 
of  the  Scriptures  : 

First,  They  expressly  teach,  that  without  the 
agency  of  God,  no  perfect  result  is  accomplished. 

Second,  They  every  where  represent  that  the  Pi- 


PLAN    OF     SALVATION.  245 

vine  agency  is  exerted  through  the 'truth  upon  the 
soul,  or  exerted  to  awaken  the  soul  to  apprehend  and 
receive  the  truth. 

Third,  The  Spirit  was  not  fully  communicated 
until  the  whole  economy  of  the  gospel  dispensation 
was  completed.  The  apostles  were  instructed  to 
assemble  at  Jerusalem  after  the  ascension,  and  wait 
till  they  were  endued  with  power  from  on  high. 
On  the  day  of  Pentecost,  the  promised  Spirit  de 
scended.  The  apostles  at  once  perceived  the  spirit 
ual  nature  of  Christ's  kingdom.  They  spoke  in 
demonstration  of  the  Spirit,  and  with  power.  Men 
were  convicted  of  sin  in  their  hearts.  Sinners  were 
converted  to  Christ,  by  repentance  and  faith.  And 
under  the  guidance  of  that  Divine  Spirit,  the  Plan 
of  Salvation  moves  on  to  its  high  and  glorious  con 
summation,  when  the  "  kingdoms  of  this  world  shall 
become  the  kingdoms  of  our  Lord  and  his  Christ." 
"  Amen  :  even  so,  come  Lord  Jesus  !" 
21* 


PHILOSOPHY     OF     THE 


CHAPTER  XIX. 

CONCERNING    THE    PRACTICAL    EFFECTS    OF     THK 
SYSTEM. 

THE  evidence  which  the  Lord  Jesus  Christ  pro 
posed  as  proof  of  the  Divinity  of  the  gospel  system, 
was  its  practical  effect  upon  individuals  who  receive 
and  obey  the  truth.  "  If  ye  do  of  the  works,  ye 
shall  know  of  the  doctrine,  whether  it  he  of  God." 
If  a  sick  man  calls  a  physician,  who  prescribes  a 
certain  medicine,  which,  by  his  receiving  it  accord 
ing  to  the  directions,  cures  him,  he  then  knows  both 
the  efficacy  of  the  medicine,  and  the  skill  of  the 
physician.  Experience  is  evidence  to  the  saints  of 
the  Divinity  of  the  system.  And  its  effects  in  re 
storing  the  soul  to  moral  health  is  evidence  to  the 
world  of  the  Divine  efficacy  and  power  of  its  doc 
trines.  "  By  their  fruits,  ye  shall  know  them."  In 
closing  our  volume,  therefore,  we  have  now  only 
briefly  to  inquire  what  are  the  ascertained  practical 
effects  of  faith  in  Christ  ? 

We  shall  not  refer  to  the  moral  condition  of  man 
in  countries  under  the  influence  of  the  gospel,  com 
pared  with  his  condition  in  Pagan  lands.  We  will 
not  dwell  upon  the  fact  which,  of  itself,  is  sufficient 
to  establish  at  once  and  forever  the  Divine  origin 


PLAN     OP     SALVATION.  247 

of  evangelical  religion,  and  the  truth  of  the  distinc 
tive  views  developed  in  the  preceding  chapters — 
that  the  most  holy  men  and  women  that  have  ever" 
lived,  have  been  those  who  exercised  most  constant 
and  implicit  faith  in  Christ.  Passing  these  facts, 
important  in  themselves,  we  will  close  our  volume 
by  a  statement  of  facts  concerning  the  present  in 
fluence  of  faith  in  Christ  upon  individuals  now  liv 
ing,  and  subject  to  the  examination  of  any  one  who 
might  be  skeptical  upon  the  subject. 

The  following  is  a  true  statement  of  the  influence 
of  the  religion  of  Jesus  upon  several  individual 
members  of  a  village  church  in  one  of  the  United 
States.  It  is  composed  of  members  of  common  in 
telligence,  and  those  in  the  common  walks  of  life. 
Other  churches  might  have  been  selected  in  which, 
perhaps,  a  greater  number  of  interesting  cases  might 
have  been  found.  And  there  are  other  individuals 
in  this  church  that  would  furnish  as  good  an  illus 
tration  of  the  power  of  the  gospel  as  some  of  those 
which  are  noticed  below.  This  church  has  been 
selected,  because  the  writer  had  a  better  opportunity 
of  visiting  it  in  order  to  obtain  the  facts,  than  any 
other  in  which  he  knew  the  power  of  the  religion 
of  Christ  was  experienced. 

With  the  indivtf  lals  spoken  of  I  am  well  ac 
quainted,  having  frequently  conversed  with  them 
all,  on  the  subjects  of  which  I  shall  speak.  Their 
words  in  all  cases  may  not  have  been  remembered, 
but  the  sense  is  truly  given. 


218  PHILOSOPHY      OF      THE 

CASE  1. — An  old  man,  who  has  been  a  professor 
of  religion  from  early  life.  He  was  once  a  deacon 
t>r  elder  of  the  church.  Twenty  years  ago  he  was 
struck  with  paralysis,  by  which  he  has  been  ever 
since  confined  almost  entirely  to  his  room.  His  sit 
uation  is  one  that,  to  a  mind  which  had  no  inward 
consolation,  would  be  irksome  in  the  extreme.  His 
books  are  the  bible  and  one  or  two  volumes  of  the 
old  divines.  He  is  patient  and  happy  ;  and  speak 
ing  of  the  love  of  Christ  almost  invariably  suffuses 
his  eyes  with  tears.  He  delights  to  dwell  on  re 
ligious  subjects  ;  and  to  talk  with  a  pious  friend  of 
the  topics  which  his  heart  loves,  gives  him  evident 
delight.  Recently,  his  aged  companion,  who  had 
trodden  the  path  of  life  with  him,  from  youth  to 
old  age,  died  in  his  presence.  She  died,  what  is 
called  by  Christians,  a  triumphant  death :  her  last 
words  were  addressed  to  her  children  who  stood 
around — "I  see  the  cross"— a  gleam  of  pleasure 
passed  over  her  features,  her  eyes  lighted  up  with 
peculiar  brightness,  she  said,  "  Blessed  Jesus,  the 
last  hour  is  come  :  I  am  ready  !"  and  thus  she  de 
parted.  At  her  death  the  old  man  wept  freely  and 
wept  aloud ;  but  his  sorrow,  he  said,  was  mingled 
with  a  sweet  joy.  How  desolate  would  have  been 
the  condition  of  this  poor  cripple  for  the  last  twenty 
years  without  the  consolations  of  faith  in  Christ. 
And  when  his  aged  companion  died,  who  had  for 
years  sat  by  his  side,  how  appalling  would  have 
oecn  the  gloom  that  would  have  settled  upon  his 


PLAN      OF     SALVATION.  219 

soul,  had  not  his  mind  been  sustained  by  heavenly 
hope.  His  case  shows  that  the  religion  of  Christ 
will  keep  the  affections  warm  arid  tender  even  to 
the  latest  periods  of  old  age,  and  give  happiness  to 
the  soul  under  circumstances  of  the  most  severe 
temporal  bereavement. 

CASE  2.— A  converted  Atheist.  I  knew  that 
there  were  those  in  the  world  who  professed  to 
doubt  the  existence  of  a  God  ;  but  I  had  met  with 
no  one  in  all  my  intercourse  with  mankind,  who 
seemed  so  sincerely  and  so  entirely  an  atheist,  as 
the  individual  whose  case  is  now  introduced.  The 
first  time  that  I  met  him  was  at  the  house  of  his 
son-in-law,  a  gentleman  of  piety  and  intelligence. 
His  appearance  was  that  of  a  decrepit^  disconsolate 
old  man.  In  the  course  of  conversation  he  unhesi 
tatingly  expressed  his  unbelief  of  the  existence  of 
a  God,  and  his  suspicion  of  the  motives  of  most  of 
those  who  professed  religion.  I  learned  from  others 
that  he  had  ceased  in  some  measure  to  have  inter 
course  with  men — had  become  misanthropic  in  his 
feelings,  regarding  mankind  in  the  light  of  a  family 
of  sharks,  preying  upon  each  other;  and  his  own 
duty  in  such  a  state  of  things,  he  supposed  to  be,  to 
make  all  honest  endeavors  to  wrest  from  the  grasp 
of  others  as  much  as  he  could.  He  used  profane 
language,  opposed  the  temperance  reformation,  and 
looked  with  the  deepest  hatred  upon  the  ministers 
of  reJgion.  His  social  affections  seemed  to  be 


250  PHILOSOPHY     OF     THE 

withered,  and  his  body,  sympathizing-,  was  distorted 
and  diseased  by  rheumatic  pains. 

1.  This  old  man  had  for  years  been  the  subject  of 
special  prayer  on  the  part  of  his  pious  daughter  and 
his  son-in-law ;  and  he  was  finally  persuaded  by 
them  to  attend  a  season  of  religious  worship  in  the 
church  of  which  they  were  members.  During  these 
services,  which  lasted  several  days,  he  passed  from 
a  state  of  atheism  to  a  state  of  faith.  The  change 
seemed  to  surprise  every  one,  and  himself  as  much 
as  any  other.  From  being  an  atheist,  he  became 
the  most  simple  and  implicit  believer.  He  seemed 
like  a  being  who  had  waked  up  in  another  world  the 
sensations  of  which  were  all  new  to  him ;  and  al 
though  a  man  of  sound  sense  in  business  affairs, 
when  he  began  to  express  his  religious  ideas,  his 
language  seemed  strange  and  incongruous,  from 
the  fact  that  while  his  soul  was  now  filled  with  new 
thoughts  and  feelings,  he  had  no  knowledge  of  the 
language  by  which  such  thoughts  are  usually  ex 
pressed.  The  effects  produced  by  his  conversion, 
were  as  follows — stated  at  one  time  to  myself,  and 
upon  another  occasion  to  one  of  the  most  eminent 
medical  practitioners  in  this  country :— One  of  the 
first  things  which  he  did  after  his  conversion,  was 
to  love,  in  a  practical  manner,  his  worst  enemy. 
There  was  one  man  in  the  village,  who  had,  as  he 
supposed,  dealt  treacherously  with  him,  in  some 
money  transactions  which  had  occurred  between 
*hem.  On  this  account,  personal  enmity  had  long 


PLAN    OF     SALVATION.  251 

existed  between  the  two  individuals.     When  con 
verted,  he  sought  his  old  enemy — asked  his  forgive 
ness ;  and  endeavored  to  benefit  him  by  bringing 
him  under  the  influence  of  the  gospel. 

2.  His  benevolent  feelings  were  awakened  and 
expanded.     His  first  benevolent  offering  was  twen 
ty-five  cents,  in  a  collection  for  charitable  uses.     He 
now  gives  very  liberally,  in  proportion  to  his  means, 
to  all  objects  which  he  thinks  will  advance  the  in 
terests  of  the  gospel  of  Christ.     Besides  supporting 
his  own  church,  and  her  benevolent  institutions,  no 
enterprise  of  any  denomination  which  he  really  be 
lieves  will  do  good,  fails  to  receive  something  from 
him,  if  he  has  the  means.     During  the  last  year  he 
has  given  more  Avith  the  design  of  benefitting  his 
fellow  men  than  he  had  done  in  his  whole  life  time 
before. 

3.  His  affections  have  received  new  life.    He  said 
to  me,  in  conversation  upon  the  subject :  "  One  part 
of  the  scriptures  I  feel  to  be  true — that  which  says, 
I  will  take  away  the  hard  and  stony  heart,  and  give 
you  a  heart  of  flesh.     Once  I  seemed  to  have  no 
feeling  ;  now,  thank  God,  I  can  feel.     I  have  buried 
two  wives  and  six  children,  but  I  never  shed  a  tear 

-I  felt  hard  and  unhappy — now  my  tears  flow  at 
the  recollection  of  these  things."  The  tears  at  that 
time  wet  the  old  man's  cheeks.  It  is  not  probable, 
that  since  his  conversion,  there  has  been  a  single 
week  that  he  has  not  shed  tears  ;  before  conversion 
he  had  not  wept  since  the  age  of  manhood.  An  ex 


PHILOSOPHY     OF      THE 

hibition  of  the  love  of  of  Christ  will,  at  any  time, 
move  his  feelings  with  gratitude  and  love,  until  the 
tears  moisten  his  eyes. 

4.  Effect  upon  his  life.  Since  his  conversion  he 
has  not  ceased  to  do  good  as  he  has  had  opportunity. 
Several  individuals  have  been  led  to  repent  and  be 
lieve  in  Christ  through  his  instrumentality.  Some 
of  these  were  individuals  whose  former  habits  ren 
dered  a  change  of  character  very  improbable  in  the 
eyes  of  most  individuals.  (One  of  them,  who  had 
fallen  into  the  habit  of  intemperance,  is  now  a  re 
spectable  and  happy  father  of  a  respectable  Christian 
family.)  He  has  been  known  to  go  to  several  fami 
lies  on  the  same  day,  pray  with  them,  and  invite 
them  to  attend  religious  worship  on  the  Sabbath. 
And  w^hen  some  difficulty  was  stated  as  a  hindrance 
to  their  attendance,  he  has  assisted  them  to  buy 
shoes,  and  granted  other  little  aids  of  the  kind,  in 
order  that  they  might  be  induced  to  attend  Divine 
service.  [Since  the  first  edition  was  issued,  a  most 
remarkable  fact  concerning  this  old  man  has  come 
to  the  knowledge  of  the  author.  When  converted, 
one  of  his  first  acts,  although  he  had  heard  nothing 
of  any  such  act  in  others,  was  to  make  out  a  list  of 
all  his  old  associates  then  living  within  reach  of  his 
influence.  For  the  conversion  of  these  he  deter 
mined  to  labor  as  he  had  opportunity,  and  pray 
daily.  On  his  list  were  one  hundred  and  sixteen 
names,  among  whom  were  skeptics,  drunkaris,  and 
other  individuals  as  little  likely  to  be  reached  by 


PLAN     OF      SALVATION.  253 

Christian  influence  as  any  other  men  in  the  region. 
Within  two  years  from  the  period  of  the  old  man's 
conversion,  one  hundred  of  these  individuals  had 
made  a  profession  of  religion.  We  can  hardly  sup 
pose  that  the  old  man  was  instrumental  in  the  con 
version  of  all  these  persons ;  yet  the  fact  is  one  of 
the  most  remarkable  that  has  been  developed  in  the 
progress  of  Christianity.] 

3.  Effect  upon  his  happiness.  In  a  social  meet 
ing  of  the  church  where  he  worships,  I  heard  him 
make  such  an  expression  as  this — "  I  have  rejoiced 
but  once  since  I  trusted  in  Christ — that  has  been 
all  the  time."  His  state  of  mind  may  be  best  de 
scribed  in  his  own  characteristic  language.  One 
day  he  was  repairing  his  fence.  An  individual 

passing  addressed  him — "  Mr. ,  you  are  at  work 

all  alone."  "  Not  alone,"  said  the  old  man,  "  God 
is  with  me."  He  said  that  his  work  seemed  easy 
to  him,  and  his  peace  of  mind  continued  with 
scarcely  an  interruption.  I  saw  him  at  a  time 
when  he  had  just  received  intelligence  that  a  son, 
who  had  gone  to  the  south,  had  been  shot  in  a  per 
sonal  altercation,  in  one  of  the  southern  cities. 
The  old  man's  parental  feelings  were  moved,  but 
he  seemed  even  under  this  sudden  and  most  dis 
tressing  affliction  to  derive  strong  consolation  from 
trust  in  God. 

6.  Physical  effects  of  the  moral  change.  As  soon 
as  his  moral  nature  had  undergone  a  change,  his 
body,  by  sympathy,  felt  the  benign  influence.  His 
22 


254 


PHILOSOPHY     OF      THE 


countenance  assumed  a  milder  and  more  intelligent 
aspect.  He  became  more  tidy  in  his  apparel,  and 
his  •  thousand  pains/  in  a  good  measure,  left  him. 
In  his  case,  there  seemed  to  be  a  renovation  both  of 
soul  and  body. 

This  case  is  not  exaggerated  :  the  old  man  is 
living,  and  there  are  a  thousand  living  witnesses 
to  this  testimony,  among  whom  is  an  intelligent 
physician,  who,  hearing  the  old  man's  history  of  his 
feelings,  and  having  known  him  personally  for 
years,  the  obvious  effects  which  the  faith  in  Christ 
had  produced  in  this  case,  combined  with  other  in 
fluences  by  which  he  was  surrounded,  led  him  seri 
ously  to  examine  the  subject  of  religion,  as  it  con 
cerned  his  own  spiritual  interest.  By  this  exami 
nation  he  was  led  to  relinquish  the  system  of  c  ra 
tional  religion,'  (as  the  Socinian  system  is  most  in 
appropriately  called  by  its  adherents,)  and  profess 
his  faith  in  orthodox  religion. 

c3 

CASE  3. — Two  individuals  who  have  always 
been  poor  in  this  world's  goods  :  but  who  are  rich 
in  faith.  Many  years  ago  they  lived  in  a  new  set 
tlement  where  there  were  no  religious-  services. 
The  neighborhood,  at  the  suggestion  of  one  of  its 
members,  met  together  on  the  Sabbath,  to  sing 
sacred  music  and  to  hear  a  sermon  read.  Those 
sermons  were  the  means  of  the  conversion  of  the 
mother  of  the  family.  She  lived  an  exemplary  life, 
but  her  husband  still  continued  impenitent,  and  be 
came  somewhat  addicted  to  intemperance.  Some 


PLAN     OF     SALVATION.  255 

of  the  children  of  the  family,  as  they  reached  ma 
ture  years,  were  converted  ;  the  husband,  and  final 
ly  after  a  few  years,  all  the  remaining  children,  em 
braced  religion.  From  the  day  of  the  husband's 
conversion,  he  drank  no  more  liquor,  and,  he  says 
he  always  afterwards  thought  of  the  habit  with  ab 
horrence.  The  old  people  live  alone.  The  old 
woman's  sense  of  hearing  has  so  failed  that  she 
hears  but  imperfectly.  When  the  weather  will  al 
low,  she  attends  church  regularly,  but  sometimes 
hears  but  little  of  the  sermon.  She  sits  on  the  Sab 
bath  and  looks  up  at  the  minister,  with  a  counte 
nance  glowing  with  an  interested  and  happy  ex 
pression.  She  has  joy  to  know  that  the  minister  is 
preaching  about  Christ.  The  minister  once  de 
scribed  religion  possessed,  as  a  spring  of  living  wa 
ter,  flowing  from  the  rock  by  the  way-side,  which 
yields  to  the  weary  traveller  refreshment  and  de 
light  ;  the  old  lady,  at  the  close,  remarked,  with 
meekness,  "  I  hope  I  have  drank,  many  times,  of 
those  sweet  waters. 

Except  what  concerns  their  particular  domestic 
duties,  the  conversation  of  this  aged  pair  is  almost 
entirely  religious.  They  are  devout,  arid  very  hap 
py  in  each  other's  society.  And  sometimes  in  their 
family  devotions  and  religious  conversations,  their 
hearts  glow  with  love  to  God.  They  look  forward 
to  death  with  the  consoling  hope  that  they  will 
awake  in  the  likeness  of  the  glorious  Savior,  and  so 
"be  forever  with  the  Lord.' 


256  PHILOSOPHY     OF     THE 

CASE  4.— A  female  who  early  in  life  united 
with  the  church,  and  conscientiously  performed  the 
external  duties  of  Christian  life.  She  had,  for  many 
years,  little  if  any  happiness  in  the  performance  of 
her  religious  duties,  yet  would  have  been  more  un 
happy  if  she  had  not  performed  them.  She  mar 
ried  a  gentleman,  who  during  the  last  years  of  his 
life  was  peculiarly  devoted.  During  this  period, 
in  attending  upon  the  means  of  grace,  she  expe 
rienced  an  entire  change  in  her  religious  feelings. 
She  felt,  as  she  says,  that  "  now  she  gave  up  all  for 
Christ.  She  felt  averse  to  every  thing  which  she 
believed  to  be  contrary  to  his  will. — To  the  will  of 
Jesus  she  could  now  submit  for  ever,  with  joyful 
and  entire  confidence. — She  now  loved  to  pray,  arid 
found  happiness  in  obeying  the  Savior."  She  made, 
as  she  believes,  at  that  time,  an  entire  surrender  of 
all  her  interests,  for  time  and  eternity,  to  Christ,  and 
since  then  her  labors  in  his  service  have  been  hap 
py  labors.  Before  they  were  constrained  by  con 
science,  now  they  are  prompted  by  the  affections. 
She  does  not  think  she  was  not  a  Christian  before. 
She  had  repented  in  view  of  the  law,  but  she  had 
not,  till  the  time  mentioned,  exercised  affectionate 
faith  in  Christ.*  She  now  often  prays  most  solicit 
ously  for  the  conversion  of  sinners  and  the  sar.ctifi- 


*  Are  there  not  many  in  all  the  churches  who  have  been  con- 
/icted  of  sin,  and  who  have  perhaps  repented,  hut  have  not  ex 
ercised  full  faith  in  Christ  ? 


PLAN      OF      SALVATION.  257 

cation  of  the  church,  She  loves  to  meet  weekly  in 
the  female  circle  for  prayer,  and  labors  to  induce 
others  to  attend  with  her.  Her  little  son,  nine  years 
of  ao-e,  is,  as  she  hopes,  a  Christian  ;  and  her  daugh 
ter,  just  approaching  the  years  of  womanhood,  has 
recently  united  with  the  church.  Two  years  since 
her  husband  died  under  circumstances  peculiarly 
afflicting.  She  prayed  for  resignation,  and  never 
felt  any  disposition  to  murmur  against  the  provi 
dence  of  God.  She  sometimes  blamed  herself  that, 
she  had  not  thought  of  other  expedients  to  prolong, 
if  possible,  the  life  of  one  that  she  loved  so  tenderly  ; 
but  to  God  she  looked  up  with  submission,  and  said 
in  spirit,  "  the  cup  that  my  father  hath  mingled  for 
me,  shall  I  not  drink  it?"  Her  husband  she  views 
as  a  departed  saint,  whom  she  expects  to  meet  in  a 
better  world.  She  cherishes  his  memory  with  an 
affection  that  seems  peculiarly  sacred  ;  and  the  re 
membrance  of  his  piety  is  a  consoling  association 
connected  with  the  recollections  of  one  now  in 
heaven.* 

A  single  incident  developes  the  secret  of  that  pi 
ety  which  gives  her  peace,  and  makes  her  useful.— 
One  of  the  last  times  that  I  saw  her,  she  stated,  in 

*That  the  marriage  bond  becomes  more  sacred,  and  the  recip 
rocal  duties  of  affection  more  tender,  between  two  hearts  that 
both  love  .lesus,  I  have  no  doubt.  The  feelings  of  this  pious 
widow  favor  the  supposition,  and  the  facts  recorded  in  the  b-.og- 
raphies  of  Edwards  Fletcher  and  Corvosso,  fully  confirm  it. 
22* 


258 


PHILOSOPHHY      OF      THE 


conversation  upon  the  subject,  that  a  short  time  be 
fore,  she  had  read  a  Sabbath  school  book,  which  one 
of  her  children  had  received,  in  which  was  a  repre 
sentation  of  Christ  bearing  his  cross  to  Calvary. 
While  contemplating  this  scene,  love  and  gratitude 
sprang  up  in  her  heart,  which  were  subduing,  sweet, 
and  peaceful  beyond  expression  !  How  is  it  reader, 
that  the  contemplation  of  such  a  scene  of  suffering 
should  cause  such  blessed  emotions  to  spread  like  a 
rich  fragrance  through  the  soul,  and  rise  in  sweet  in 
cense  to  God  ?  It  is  the  holy  secret  of  the  cross  of 
of  Christ !  which  none  but  the  saints  know,  and 
even  they  cannot  communicate  !  * 

*  Thomas  a  Kempis  endeavored  to  give  expression  to  the  con. 
sciousness  of  the  divine  life  in  the  soul — «  Frequens  Christi  visi- 
tatio  cum  homine  :nterno,  dulcis,  sennocinatio,  grata  consolatio, 
multa  pax,"  &c 


PLAN      OF      SALVATION.  259 


SUPPLEMENTARY    CHAPTER. 

AN    OBJECTIVE    REVELATION    NECESSARY,  AS    A    MEANS 
OF    THE    MORAL    CULTURE    OF    MANKIND. 

SINCE  the  first  publication  of  this  volume,  the 
question  between  those  who  receive  the  Christian 
Scriptures  as  an  Authoritative  Divine  Revelation, 
and  those  who  do  not,  has  somewhat  varied  its 
form.  The  discussion  for  the  past  few  years,  both 
in  Europe  and  America,  has  been  mainly  between 
those  who  believe  in  the  Divine  Authority  of  the 
Christian  Revelation,  as  a  rule  of  duty,  and  those 
who  believe  in  the  authority  of  Conscience  and 
Reason,  as  the  highest  guides  of  man.  Neither 
class  altogether  rejects  the  Scriptures,  but  one 
receives  the  Messiah  and  his  teachings  as  of  God — 
the  other  receives  them  as  of  man. 

The  arguments  by  which  the  inspiration  of  the 
sacred  Scriptures  are  usually  maintained  are  well 
known;  and  but  little  can  be  added  to  them  in 
their  common  forms.  There  is,  however,  another 
view  which  may  be  taken  of  the  subject  —  a  view 
which  considers  a  written  Revelation  in  the  light 
of  the  moral  wants  of  man,  and  as  an  adapted  and 
necessary  means  in  order  to  human  development. 


260  PHILOSOPHY      OF      THE 

Such  a  train  of  thought  would  correspond  with  the 
tenor  of  the  argument  in  the  preceding  chapters, 
and  would  meet,  directly,  the  position  of  the  tran 
scendental  school— that  all  the  moral  light  which 
God  gives  to  man  is  revealed  subjectively  in  the 
human  consciousness,  or  derived  by  the  unaided 
reason. 

If  it  can  be  shown  that  the  moral  constitution  of 
man  demands  a  revelation  ab  extra— horn  with 
out —  as  its  complement,  and  that  the  Christian 
Revelation  is  the  adequate  and  adapted  means  by 
which  the  moral  development  of  man  as  a  being, 
and  of  men  as  a  family,  must  be  secured ;  if 
these  positions  can  be  established,  they  will  place 
the  Bible  upon  the  basis  of  moral  necessity  ;  be 
cause  the  moral  constitution  of  man  implies,  in 
order  to  its  development,  a  written  Revelation. 

We  propose,,  then,  for  ourselves  and  our  read 
ers,  this  inquiry  :  Is  man  so  constituted  by  his 
Creator,  that  a  Revelation  of  objective  truth  (i.  e., 
truth  revealed  to  him,  not  in  him)  is  demanded,  in 
order  to  the  right  and  full  development  of  his 
moral  faculties  ? 

In  the  first  chapters  of  this  volume  the  fact  that 
man  is,  by  nature,  a  religious  being,  is  stated  and 
proved  ;  and  in  succeeding  chapters  the  adaptation 
of  some  of  the  processes  by  which  truth  is  revealed 
in  the  Scriptures  is  discussed.  We  propose  now  to 
direct  our  attention  to  the  single  inquiry,  Whether 
a  Written  Revelation  be  a  demand  of  man's  moral 


PLAN      OF      SALVATION.  261 

constitution,  without  which  his  moral  culture  is 
impossible. 

There  is  a  FIRST  FACT  connected  with  this  in 
quiry  \vhich  might  be  assumed;  but  it  will  be 
more  satisfactory  to  exhibit  its  ground  and  its 
relations  to  our  discussion. 

Man  is  a  cultivating  and  a  cultivable  being. 

Culture  improves  nature.  There  is  a  certain 
degree  of  perfection  attained,  or  attainable,  by  the 
species  of  the  vegetable  and  animal  kingdoms, 
which  nature  of -herself  produces.  Unusual  cir 
cumstances  may  produce  choice  individuals,  which 
are  in  advance  of  the  natural  average  ;  but  in  suc 
ceeding  generations,  without  culture,  these  will 
return  again  to  the  natural  level. 

No  species  of  things  can  improve  itself.  Cul 
ture  must  in  all  cases  come  from  man.  By  his 
agency  individuals  of  the  vegetable  and  animal 
kingdoms  may  be  advanced  far  beyond  what  is 
possible  for  them  in  their  natural  state.  Most 
species  of  fruits  are  "flat,  stale,  and  unprofitable" 
by  nature,  and  would  always  have  continued  so, 
unless  they  had  received  the  aid  of  human  culture. 
So  the  domestic  animals  are  moulded  to  beauty 
and  utility  only  by  human  culture. 

All  things  below  man  that  have  valuable  quali 
ties  are  created  capable  of  culture ;  but  the  culture 
must  come,  in  all  cases,  from  a  nature  higher  than 
their  own.  Man  is  the  lord  of  the  lower  creation. 
He  advances  and  improves  such  species  as  are 


262  PHILOSOPHY      OF      THE 

profitable  for  his  use,  and  destroys  others.  Man  is 
the  only  cultivator,  and  for  his  use  and  benefit 
nature  is  made  capable  of  improvement. 

But  let  us  mark  especially  1he  correlated  fact 
with  which  we  have  especially  to  do  in  this  dis 
cussion. 

Man  is  not  only  a  cultivating,  but  he  is  a  culti 
vable  being.  Like  the  other  animal  species,  there 
is  a  certain  natural  level  above  which  he  cannot 
rise  without  aid  from  a  Being  higher  than  himself. 
(See  Chap.  I.)  This  is  true  of  him  especially  as 
a  moral  being.  In  intellectual  attainment,  and 
in  the  perception  of  moral  principles,  individuals 
among  men  have  achieved  a  high  position  with 
out,  as  some  have  supposed,  aid  from  an  external 
revelation.  We  will  concede,  if  it  be  desired, 
that  some  of  the  moral  precepts  of  Confucius,  Soc 
rates,  and  Seneca  are  similar  to  those  of  the  New 
Testament.  Whatever  may  be  conceded  on  this 
point,  the  fact  is  historically  demonstrated,  and,  as 
we  think,  philosophically  demonstrated,  (see  God 
Revealed  in  the  Process  of  Creation,  &c.,  Book  II.) 
—  that  without  aid  from  above  himself,  man  does 
not  attain  to  a  knowledge  of  the  character  of  God  as 
his  Father,  nor  to  a  knowledge  of  self-denying  duty 
due  to  all  men  as  his  brethren.  In  this  respect 
man  is  not  an  exception  to  the  law,  that  no  species 
can  raise  itself  above  its  natural  condition.  The 
Greeks  and  Romans  had  many  excellent  moral 
precepts ;  but  in  the  knowledge  of  God  and  of  self- 


PLAN      OF      SALVATION.  263 

denial  for  the  good  of  men,  they  were  never  in 
advance  of  those  whom  they  designated  as  bar 
barians.  A  knowledge  of  the  true  character  of 
God,  and  of  benevolent  labor  for  men  as  brothers, 
is  absolutely  essential,  as  we  shall  see,  to  human 
culture  and  human  progress  ;  but  all  human  history 
and  human  experience  testify  that  man  unaided 
can  no  more  attain  to  this  knowledge  than  an  ani 
mal  can  subdue  and  discipline  itself  for  domestic 
uses. 

Leaving  the  preceding  observations  for  the  con 
sideration  of  the  reader,  we  assume  again  the  fact, 
which  will  be  granted  even  by  those  who  may 
doubt  in  relation  to  some  of  the  preceding  state 
ments —  God  has  created  man  a  cultivating-  and 
a  cultivable  being,  and  he  is  the  only  being  created 
that  possesses  the  double  capability  to  receive  and 
to  impart  culture.  By  his  ability  as  a  cultivator, 
he  may  elevate  others  up  to  the  level  of  his  own 
attainment,  and  by  his  capacity  for  culture,  the 
cultivator  may  himself  be  cultivated  by  a  superior 
being. 

We  inquire,  then,  for  the  necessary  and  adapted 
means,  in  order  to  the  full  development  of  man's 
moral  faculties. 

We  will  notice  three  endowments  by  which  men 
are  particularly  distinguished  from  irrational  beings. 
The  union  of  the  three  is  requisite  in  producing 
human  development ;  but  the  effect  of  the  whole 
will  be  perceived  more  distinctly  by  first  noticing 


264  PHILOSOPHY      OF      THE 

them  separately.  These  distinguishing  endow 
ments  are  Written  Language,  Faith,  and  Con 
science. 

A  sign-language  is  characteristic  of  man.  Al 
though  it  may  not  be  manifest  at  the  lowest  stages 
of  social  condition,  it  is  always  necessary  as  the 
basis  of  social  progress.  Beasts  make,  to  a  con 
siderable  extent,  sounds  and  gestures  which  are 
intelligible  to  each  other ;  but  they  cannot  impress 
upon  matter  a  permanent  sign  of  their  thought. 
This  is  an  endowment  possessed  by  humanity 
alone. 

It  is  not  necessary  to  our  argument  to  discuss 
the  forms  of  the  primitive  sign-languages,  or 
whether  there  were  an  original  language  which 
was  the  basis  of  all  others.*  Whether  the  process 
be  by  one  method  or  another,  every  settled  nation, 
with  whose  history  we  are  acquainted,  formed  or 
possessed  a  sign-language.  As  nations  advance  in 
age,  language  improves,  and  the  people  improve 
intellectually  with  the  language.  Colonies  carry  the 
parent  language  into  new  regions  of  the  world.  In 
the  lapse  of  time,  by  the  intermingling  of  peoples, 
old  forms  and  sounds  are  modified  —  some  words 

*  If  the  present  languages  of  the  world  be  derived  from  a  com 
mon  origin,  (which  neither  reason  nor  Scripture  requires  us  to 
suppose,)  the  various  streams  must  run  back  to  the  parent  source 
before  the  two  distinct  forms  of  alphabetic  and  syllabic  wilting 
were  originated.  The  rudimental  structure  of  the  alphabetic  and 
syllabic  languages  are  so  diverse,  that  they  could  in  uo  way  have* 
been  derived  the  one  from  the  other. 


PLAN      OF       SALVATION.  265 

are  lost  and  new  ones  are  admitted;  but  the  attri 
bute  of  a  sign-making  and  sign-reading  being  is 
characteristic  of  man  in  all  ages,  after  he  leaves 
the  lowest  stages  of  barbarism. 

The  fact  is  fairly  settled,  that  without  aiding 
himself  by  a  written  language,  man  cannot  ascend 
even  to  the  first  stages  of  civilization.  But  when 
time  and  settled  condition  will  allow,  he  makes  for 
himself  signs  of  thought;  and  although  the  methods 
may  vary,  the  result  is  the  same :  the  signs  writ 
ten  by  the  hand  of  one  communicate  his  thoughts 
through  the  eye  to  the  minds  of  others. 

After  the  language  of  any  people  has  taken  its 
form,  the  degree  of  civilization  attained  at  any 
time  can  be  ascertained,  with  perfect  accuracy,  by 
the  copiousness  of  their  vocabulary  and  the  shades 
of  discrimination  in  their  definitions.  In  their 
written  language  they  accumulate  the  history, 
science,  and  sentiments  of  the  past,  and  add  to 
these  the  achievements  and  experiences  of  the 
present.  Their  words,  with  fixed  definitions,  are 
susceptible  of  authentication  as  media  of  com 
mercial  and  civil  transactions:  and,  as  these  are 
conditions  of  civilization,  nothing  can  be  more  ap 
parent  than  the  statement  that  without  a  written 
language  civilization  is  impossible:  and  if  civili 
zation  is  impossible  without  a  written  language, 
we  cannot  suppose  that  high  moral  culture  can 
be  attained  without  an  aid  which  is  necessary  to 
the  lowest  stages  pf  social  progress. 
23 


266  PHILOSOPHY      OF      THE 

As  certainly,  therefore,  as  man  is  constituted  to 
ascend  from  lower  to  higher  stages  of  progress, 
written  language  is  designed  as  the  medium  of  his 
social  and  moral  culture;  but  as  neither  God  nor 
man,  so  far  as  we  can  see,  can  use  signs  in  any 
other  way  than  as  objective  to  the  mind  itself, 
hence,  if  man  receives  moral  culture  at  all,  it  must 
be  by  fixed  signs  of  thought,  presented  objectively 
to  the  human  son].  Signs  are  the  creations  of  the 
human  mind  in  which  man  embodies  his  logos  ; 
they  are  the  medium  by  which  the  thought  of  one 
is  conveyed  to  others ;  and  hence  they  must  be  the 
adapted  and  only  means  of  moral  culture,  when  man 
is  to  act  as  an  instrument  in  elevating  his  race. 

Written  language  connects  man  with  the  past 
and  the  future.  In  it  he  must  store  all  he  holds 
valuable  or  sacred  in  knowledge.  Without  it  he 
would  be  an  undeveloped  moral  being  —  an  infant 
in  knowledge,  while  old  in  years  and  in  crime  ;  a 
being  without  science,  living  mostly  in  the  pres 
ent;  haunted  by  demons  of  the  imagination,  and 
a  prey  to  human  tyrants,  as  ignorant  but  more 
powerful  than  himself. 

But  suppose  it  be  granted  that  without  written 
language  man  cannot  receive  moral  culture;  yet, 
are  not  the  signs  of  that  language,  and  the  ideas 
that  they  contain,  originated  by  man?  And  hence 
while  a  written  language  in  order  to  moral  culture 
may  be  admitted,  a  revelation  of  truth  other  than 
that  originated  by  man  may  be  denied. 


PLAN      OF      SALVATION.  267 

It  will  be  seen  when  we  come  to  consider  the 
subject  of  faith,  that  in  order  that  truth  may  affect 
the  moral  character  of  man,  and  exert  upon  him  an 
elevating  and  purifying  influence,  he  must  receive 
it  as  coming  from  God,  the  Lawgiver  and  Judge 
of  men.  But  apart  from  this  consideration,  which 
is  a  vital  one  in  its  relation  to  the  subject  of  moral 
culture,  there  are  plain  evidences  which  prove  that 
man  cannot  of  himself  attain  to  the  true  idea  of  the 
Divine  character;  and  hence,  if  God  be  ever  truly 
known  to  men,  he  must  reveal  himself  in  such  forms 
and  by  such  signs  as  will  communicate  a  true 
knowledge  of  his  character  to  the  human  mind. 

We  are  aware  that  there  are  those  who  believe 
and  teach  that  the  character  of  God,  as  well  as  the 
being'  of  a  God,  is  revealed  subjectively  in  men  :  we 
will  notice  the  superficial  and  injurious  character 
of  this  philosophy  in  another  place;  but  here  we 
affirm  that  all  history,  and  the  common  experience 
and  reason  of  men,  prove  the  fallacy  of  such  an 
opinion.  A  sense,  or  intuition,  or  conception  (call 
it  what  you  will)  of  the  existence  of  a  God,  is 
found  in  all  ages,  existing  in  all  races  of  men.  It 
is  a  universal  conviction,  and  belongs  to  man  as 
man.  But  no  two  men  have  precisely  the  same 
idea  of  God's  character.  The  diversity  in  one  case 
is  as  perfect  as  the  unity  of  the  other.  Without  a 
revelation  men  believe  that  there  is  a  God ;  but 
their  views  of  the  divine  character  are  as  diverse  as 
their  languages,  and  have  never  risen  above  the 


268  PHILOSOPHY      OF      THE 

level  of  heroism,  naturalism,  and  lust,  in  connection 
with  the  natural  attributes  of  wisdom  and  power. 
The  idea  of  the  existence  of  God  is  the  idea  of 
being.  The  idea  of  character  implies  quality;  to 
suppose  that  man  has  intuitive  ideas  of  either  the 
physical  or  spiritual  qualities  of  things  is  absurd. 

Again,  every  man  is  conscious  that,  he  has  not 
himself  got  an  intuitive  idea  of  the  character  of 
God.  Every  man  believes  that  God  is ;  but  what 
he  is,  is  with  every  man  matter  of  reflection,  or  of 
faith.  The  conscious  experience  of  every  man  is 
testimony  in  this  case. 

It  is  a  fact  admitted  almost  universally,  that  the 
present  state  of  the  creation,  both  moral  and  phys 
ical,  is  imperfect.  Allowing,  then,  (if  it  be  desired,) 
that  man  has  an  intuitive  idea  that  a  Divine  Being, 
or  Beings,  exist  —  how  could  he  get  the  concep 
tion  of  a  perfect  character  from  an  imperfect  world  ? 
If  man  forms  a  conception  of  God's  character 
without  revelation,  in  the  present  state  of  things, 
he  must  necessarily  form  a  wrong  one.  Man  is 
imperfect,  and  nature  is  imperfect,  and  therefore 
there  is  no  archetype  from  which  a  true  sign  of  the 
Divine  character  can  be  drawn.  Hence  the  his 
tories  of  man's  theologies,  in  all  ages,  are  histories 
of  errors. 

Now,  it  is  a  fact  which  is  marked  and  peculiar, 
that  the  character  of  God  revealed  in  the  Old  Tes 
tament  is  revealed  in  accordance  with  the  laws  by 
which  signs  are  made  to  communicate  first  ideas, 


PLAN      OF      SALVATION.  269 

and  in  accordance  with  the  nature  of  man  as  a 
sign-reading  being.  We  have  shown  in  Chapters 
VII.  and  VIII.  that  the  word  Jehovah,  signify 
ing  merely  divine  being — without  character,  was 
clothed  with  attributes  by  a  process  of  signs  or 
hieroglyphics  which  formed  the  true  character  of 
Cod  in  the  Jewish  mind,  so  far  as  that  character 
wras  known  under  the  introductory  dispensation. 
Moses  was  a  sign-maker.  His  dispensation  was  one 
of  types.  From  the  processes  and  hieroglyphics  of 
his  dispensation  the  ideas  of  heavenly  things  were 
produced.  This  is  expressly  affirmed  in  the  New 
Testament,  as  it  is  likewise  in  the  Old.* 

Under  the  New  Testament  Dispensation  we 
have  a  manifestation  of  duty,  in  the  life  of  Christ, 
and  of  love  in  his  SELF-SACRIFICE,  which  have  given 
new  ideas  to  the  human  mind.  These  are  ren 
dered  permanent  in  the  written  language  of  the 
New  Testament.  In  Christ's  death  "  was  the  love 
of  God  manifested"  —  and  man  could  never  have 
had  the  idea  but  by  the  cross  of  Christ.  The  cross 
of  Christ  is  the  sign  of  Divine  love  for  men.  The 
life  of  Christ  is  the  sign  of  human  duty.  These 
manifestations  are  objective  to  the  soul.  These 
ideas,  embodied  in  sign-language,  are  the  material 

*  Ex.  25 :  40.  "  Make  them  after  the  pattern  that  was  showed 
thee  in  the  mount."  And  Acts  7  :  44. 

Heb.  9  :  23.  The  Mosaic  ceremonies  generally  are  declared  to  be 
"patterns" — pictures  —  hieroglyphics  —  "of  things  in  the  heav 
ens." 

23* 


270  PHILOSOPHY      O  F      THE 

of  the  highest  moral  culture.  But  in  order  to 
elevate  and  purify  the  soul,  they  must  become  sub 
jective  in  the  heart,  and  authoritative  with  the 
conscience  and  the  will. 

This  brings  us  to  the  connected  subject  of  faith, 
by  which  objective  Divine  Truth  becomes  subjec 
tive  in  the  soul. 

Faith,  or  Credence,  like  sign-language,  distin 
guishes  between  man  and  irrational  beings.  (The 
word  Credence  may  be  more  appropriate  as  a  gen 
eral  term,  while  we  apply  the  word  Faith  in  a 
moral  sense.)  Animals  receive  knowledge  by  sen 
sation  only;  man  receives  knowledge  by  sense  and 
by  credence.  Almost  the  whole  of  man's  acquired 
knowledge  he  obtains  by  crediting  the  testimony 
of  others. 

In  relation  to  God,  and  the  objects  of  the  spirit 
ual  world,  faith  is  the  only  exercise  by  which  we 
can  know  them.  These  are  not  cognizable  by  the 
senses.  The  being  of  God  may  be  admitted  intu 
itively,  but  the  character  of  God  can  be  known 
only  by  faith ;  and  it  is  the  character  of  God,  NOT 
THE  BEING  OF  GOD,  that  is  the  element  of  moral 
culture.  In  order  to  the  moral  effect  of  the  Divine 
character  upon  the  soul,  we  "  must  believe  not  only 
that  God  is,  but  that  he  is  a  rewarder  of  those  who 
diligently  seek  him." 

God  has  so  made  man  that  his  moral  nature  is 
moved  and  his  moral  character  controlled  by  faith. 
If  he  believes  (whether  falsely  or  not)  that  his 


PLAN     OF      SALVATION.  271 

neighbor  is  a  bad  man,  he  will  feel  towards  him  as 
if  it  were  so.  If  he  believes  with  an  assured  faith 
certain  things  in  relation  to  God  and  duty,  he  will 
feel  and  act  as  he  believes.  If  a  man  has  faith  in 
truth,  he  will  have  a  true  conscience  ;  but  in  so  far 
as  his  faith  is  false,  his  conscience  will  be  false; 
and  in  relation  to  duties  due  to  God,  if  a  man  has 
no  faith  at  all,  he  will  have  no  conscience  at  all. 
A  man  without  faith  is  influenced  no  more  in  his 
character  or  conduct  by  the  existence  and  character 
of  God  than  if  there  were  no  God.  In  the  light  of 
such  truth,  which  cannot  be  controverted,  every 
sound  mind  ought  to  see  that  transcendentalism  is 
a  moral  lie. 

God  has  made  the  soul  of  man  to  recognize  him 
as  sovereign,  and  his  will  as  obligatory.  The  ani 
mal  mind  reaches  up  to  man,  and  knows  no  higher 
lord.  The  mind  of  man  by  faith  reaches  up  to  the 
Supreme  Being,  and  recognizes  duty  and  obligation 
to  him.  Thus  man  by  faith  and  conscience  be 
comes  responsible  as  a  subject  of  the  divine  gov 
ernment,  and  is  thus  separated  from  all  inferior 
things. 

Sign-language  and  Faith  are  correlated  in  the 
moral  tuition  of  man.  All  human  progress  depends 
upon  faith  exercised  in  testimony,  fixed  by  the 
settled  import  of  written  language.  Without  cre 
dence  vocal  language  might  exist,  and  men  might 
communicate  to  each  other  their  experiences  and 
observations ;  but  credence  alone,  in  connection 


272 


PHILOSOPHY      OF      THE 


with  fixed  signs  of  thought,  raises  man  to  the  con 
templation  of  the  past  —  the  future  —  the  spiritual 
and  the  Divine. 

But  all  the  objects  upon  which  moral  culture 
depends  are  without  the  soul.  They  are  not  sub 
jective,  but  objective.  Say,  if  you  will,  that/the  idea 
of  a  God  is  an  intuition  ;  but  what  God  is  has  been 
matter  of  credence  in  all  time  and  with  all  men. 
It  is  unnatural,  it  is  impossible,  for  man  to  look 
into  himself  for  objects  of  credence.  The  idea  is  a 
preposterous  one.  Man  is  created  a  believing  be 
ing,  and  Faith  looks  out  of  self  for  its  objects,  as 
naturally  as  the  eye  looks  out  of  self  to  the  phe 
nomena  of  the  world  of  sense. 

But  in  order  that  the  objects  of  Faith  may  have 
subjective  efficiency  over  the  affections,  the  will, 
and  the*  conscience,  man  must  recognize  not  only 
the  rectitude  but  the  authority  of  the  truth  presented 
for  credence.  This  brings  us  to  consider,  in  con 
nection  with  Faith,  the  office  of  Conscience,  with 
out  the  rectitude  and  efficiency  of  which  there  can 
be  no  moral  culture. 

There  are  two  elements  in  efficient  faith  ;  one 
iheform  of  the  fact —  the  other  the  authority  of  the 
fact.  The  fact,  in  order  to  be  efficient  within  men, 
must  be  perceived  not  only  as  truth,  but  as  author 
itative  truth;  that  is,  perceived  as  proceeding  from 
a  being  whose  character  we  love,  and  whose  au 
thority  to  command  we  recognize.  The  perception 
of  truth  does  not  impart  the  moral  power  or  the 


PLAN      OF      SALVATION.  273 

moral  disposition  to  obey  the  truth.  No  man  in  his 
senses  will  say  that  the  man  who  perceives  truth 
obtains  thereby  a  disposition  to  obey  it.  Truth 
has  little  efficiency  for  moral  culture  unless  it  be 
recognized  by  faith,  as  grounded  in  the  character 
and  communicated  to  man  by  the  will  of  God. 
Whatever  is  believed  by  the  soul  to  be  the  will  of 
the  Divine  Lawgiver  revealed  for  man,  that  con 
science  will  enforce  upon  the  life. 

Socrates,  Plato,  and  Seneca  uttered  much  valu 
able  truth  ;  and  truth  that  was  recognized  among 
the  people  as  coming  from  the  highest  human 
sources.  But  what  cared  men  for  the  utterances 
of  philosophers  ?  Whose  conscience  troubles  him 
in  our  day  for  not  obeying  the  maxims  of  the 
author  of  Lacon,  or  the  precepts  of  living  or  dead 
moralists  ?  Men  are  equals  ;  and  truth  from  merely 
human  sources  can  rise  no  higher  than  the  opinions 
of  equals.  It  may  be  — it  generally  is  —  believed  as 
truth ;  but  it  can  have  no  moral  sanction  as  obli 
gatory  upon  the  life,  and  therefore  can  have  little 
influence  upon  the  soul  as  an  element  of  moral 
culture. 

The  greatest  difficulty  with  men  is  not  that  they 
do  not  perceive  truth.  Men  perceive  much  moral 
truth  by  the  force  of  their  own  reason  ;  and  they 
assent  to  much  more  that  is  perceived  by  others. 
Colton  wrote  more  moral  maxims  than  any  man 
of  his  age,  and  violated  them  all.  Instead  of  the 
perception  of  truth  being  moral  culture  in  his  case, 


274  P  H  I  L  O  8  O  P  II  Y      OF      T  II  E 

it  was,  as  in  many  other  cases,  only  a  light  that 
revealed  a  deeper  debasement.  A  revelation  of 
truth  concerning  God  and  human  duty  is  necessary ; 
but  power  or  disposition  to  obey  the  truth  is  the 
greater  want  —  is  an  absolute  necessity  —  in  order 
to  the  moral  culture  of  the  soul.  A  perception  of 
truth  without  love  and  obedience  is  demoralizing. 
A  perception  of  truth  which  moves  the  heart  and 
the  will  is  the  process  of  moral  culture. 

Both  experience  and  revelation  agree  in  the 
things  which  have  been  said.  The  teachings  of 
the  Messiah  himself  had  no  reformatory  or  sancti 
fying  power,  until  men  believed  that  they  were 
sanctioned  by  the  Godhead.  This  Jesus  frequently 
affirmed.  The  disciples  were  taught  to  expect 
that  when  the  resurrection  and  the  advent  of  the 
Comforter  should  have  attested  the  divinity  of  his 
mission,  THEN  men  would  be  "persuaded  of  sin, 
righteousness,  and  judgment;"  that  is,  when  they 
saw  God  in  the  truth  which  he  taught,  they  would 
feel  that  it  was  sin  to  disobey.  The  words  which 
he  had  spoken  unto  them  would  become  spirit  and 
life  to  their  souls,  when  they  were  received  as  the 
word  of  God. 

Now,  let  us  condense  and  remember  the  facts 
which  we  have  considered.  The  character  of  Con 
science  in  all  religious  duties  depends  upon  Faith. 
Without  faith  it  has  no  life  —  with  a  false  faith  it 
is  corrupted,  and  therefore  a  curse  —  with  a  true 
faith  it  is  living  and  pure.  Conscience  in  itself  is 


PLAN      OF      SALVATION.  275 

a  most  potent  power,  but  it  is  a  blind  power.  It 
enforces  the  conduct  dictated  by  a  man's  faith, 
whatever  that  may  be.  But  its  power  for  good  or 
evil  comes  only  with  a  sense  of  the  authority  of 
God.  It  will  enforce  no  duty,  nor  produce  remorse 
for  any  neglect  of  duty  in  regard  to  God,  unless 
faith  affirms  the  act  to  be  sanctioned  by  the  will 
and  authority  of  God.  A  sense  of  right  exists  in 
most  minds  and  consciences  —  so  enjoins  a  right 
practice  towards  men  —  until  the  mind  becomes 
darkened  by  a  false  credence  or  a  wrong  practice. 
But  where  no  faith  exists,  conscience  never  enforces 
a  wrong  towards  man  as  a  sin  against  God.  And 
even  in  relation  to  the  duties  in  life  which  we  learn 
by  experience,  the  conviction  of  right  is  often  very 
inefficient ;  and  in  relation  to  the  highest  social 
duties,  a  false  credence  often  makes  wrong  to  be  a 
duty  or  a  privilege. 

In  relation  to  God,  therefore,  and  religious  duty, 
faith  is  the  only  guide  of  conscience;  and  in  rela 
tion  to  the  practice  of  right  towards  men,  and  more 
especially  the  maintenance  of  right  social  princi 
ples,  man  is  a  weak  and  wandering  spirit;  and 
when  his  conscience  dies  or  is  perverted  by  a  false 
credence  or  a  wrong  practice,  he  has  hope  of  rescue 
and  purity  only  in  a  revelation  which  faith  may 
receive  as  the  will  of  God,  and  which  conscience 
will  then  enforce  as  duty ;  the  violation  of  which 
is  sin.* 

*  A  fact  of  importance  in  this  connection  it  may  be  profitable  to 


276  PHILOSOPHY      OF      THE 

From  the  preceding  considerations  we  might  at 
once  deduce  a  conclusion  in  favor  of  an  objective 
revelation,  as  a  necessary  requisite  in  order  to 
human  culture.  But  this  conclusion  would  be  a 
general  one,  and  many  who  would  assent  to  the 
general  conclusion  might  not  agree  that  the  New 
Testament  is  the  only  perfect  and  the  ultimate 
revelation  of  Divine  Truth. 

Before,  therefore,  we  endeavor  to  show  the  adapt- 
edness  of  the  Christian  Scriptures  as  the  only  sys 
tem  of  Truth)  by  which  man's  moral  nature  can 
be  rightly  and  fully  developed,  let  us  notice,  in 
connection,  some  of  the  views  by  which  we  have 

notice  —  a  fact  both  in  revelation  and  in  human  experience.  It  is 
not  a  link  in  the  argument,  but  it  may  aid  our  conviction  of  the 
vital  importance  of  the  subject.  It  shows,  likewise,  the  relation  of 
this  subject  of  Divine  Culture  to  the  fact  stated  in  an  introductory 
paragraph,  that  culture  of  one  being  must  come  from  another  supe 
rior  to  itself.  Thus  man  cultivates  nature  and  God  cultivates 
man. 

It  is  a  law  of  man's  nature,  that  when  the  truth  is  perceived  in  the 
mind  and  its  obligation  acknowledged,  if  obedience  be  not  yielded, 
the  conscience  grows  less  potential  to  enforce  the  duty.  It  is  a 
retributive  principle  incorporated  into  man's  moral  constitution,  that 
sin  being  persisted  in  against  light  and  obligation,  the  light  becomes 
darkness  in  the  mind,  and  the  sense  of  obligation  dies  in  the  soul. 
This  is  a  natural  law.  But  a  sense  of  God's  special  presence  re 
verses  this  law.  The  influence  of  the  Holy  Spirit  awakens  again 
the  dying  conscience,  and  illumines  again  the  darkening  mind.  The 
evil  of  sin  is  again  seen  and  felt.  The  dead  conscience  is  awakened 
by  the  presence  of  God,  and  the  soul  that  was  sinking  under  the 
moral  paralysis  of  sin  is  offered  rescue  and  called  to  heaven. 

Reader,  this  is  your  hope  —  the  miraculous  interposition  of  the 
Divine  Spirit. 


PLAN     OF       SALVATION.  277 

argued  the  necessity  of  an  objective  revealment  of 
Divine  Truth,  in  opposition  to  the  false  notion  that 
a  knowledge  of  the  Divine  character  and  of  human 
duty  are  revealed  subjectively  in  the  soul. 

Man  is  created  conscious  of  imperfection  and 
capable  of  culture. 

Man  can  receive  moral  culture  only  by  the  aid 
of  signs  of  moral  truth  embodied  in  written  lan 
guage. 

Man  may  have  by  nature  an  intuition  of  the 
Being  of  God,  but  he  has  no  knowledge  of  the 
character  of  God;  but  that  character  has  been 
revealed  in  accordance  with  the  process  of  linguis 
tic  development,  and  in  adaptation  to  man's  nature 
and  wants,  in  the  Old  and  New  Testaments. 

Man  is  a  being  of  Faith,  and  can  be  affected  by 
the  character  and  will  of  God  only  by  the  exercise 
of  faith.  Faith  naturally  looks  out  of  self  for  its 
objects.  The  past  —  the  future  —  God  and  the 
spiritual  world  are  without  the  soul,  as  revealed 
by  faith. 

Man  is  a  being  of  Conscience  ;  but  the  character 
of  conscience  is  determined  by  faith.  Unless  faith 
sees  God  in  truth,  conscience  will  not  enforce  it 
on  the  soul.  But  it  will  enforce  whatever  faith 
dictates  as  the  character  and  will  of  God,  whether 
right  or  wrong. 

Faith  is  in  itself  blind.  It  does  not  know  truth 
from  error;  and  reason  has  never  had  power  with 
out  revelation  to  correct  its  false  affirmations.  The 
24 


278  PHILOSOPHY      OF      THE 

highest  effort  of  reason  is  to  produce  doubt, 
(See  Chap.  I.)  It  cannot  substitute  truth  foi 
falsehood. 

Conscience  is  blind.  Tt  is  a  potential  force,  but 
it  follows  faith  right  or  wrong,  and  when  faith  is 
false  it  enforces  falsehood  in  the  soul. 

Both  faith  and  conscience  look  to  God  for  au 
thority ;  and  until  faith  sees  God  in  Truth,  Con 
science  will  not  convict  the  soul  of  guilt  for  dis 
obedience. 

Hence,  in  the  moral  culture  of  the  soul,  every 
thing  depends  on  the  revealment  of  truth.  But 
this  truth  must  come  to  the  soul,  not  as  human 
opinion,  or  as  the  utterances  of  philosophy,  but  as 
Truth  which  Faith  and  Conscience  recognize  as 
rendered  obligatory  upon  man,  by  the  will  and 
authority  of  God.  Without  revealed  Truth.  Reason 
has  no  data,  Faith  is  false,  and  Conscience  is  cor 
rupt.  The  erring  nature  of  man's  moral  powers, 
without  Revealed  Truth,  requires  a  revelation  from 
the  Maker.  As  there  can  be  no  moral  culture 
with  a  false  faith  and  a  corrupt  or  dead  conscience, 
hence  a  revelation  of  objective  Truth,  rendered 
efficient  by  the  perceived  presence  and  authority 
of  God,  is  a  moral  necessity,  in  order  to  the  culture 
of  the  human  soul. 

But  in  order  to  the  moral  culture  of  man  it  is  not 
only  necessary,  as  we  have  seen,  that  man  should 
receive  from  a  personal  God,  by  faith,  a  revelation 
of  Truth ;  but  certain  characteristics  in  that  truth 


PLAN     OF      SALVATION.  279 

itself  are  necessary  —  characteristics  which,  as  we 
shall  now  show,  mark  the  New  Testament  as  the 
inspired,  adapted,  and  final  revelation  of  God  to 
man. 

In  view,  then,  of  man's  character  and  condition, 
notice  some  characteristics  necessary  in  revealed 
truth,  in  order  to  his  perfect  and  ultimate  culture. 

A  first  requisite  in  the  truth  itself,  in  order  to 
moral  culture,  is,  that  it  should  be  ultimate  and 
perfect,  so  that  the  standard  may  always  be  in  ad 
vance  of  man's  present  attainment;  and  that  it 
should  be  so  revealed  as  to  awaken  and  encourage 
aspiration  and  struggle  for  conformity  to  the  re 
vealed  standard. 

Every  one  will  allow  that  a  determination  of  the 
soul  from  evil  to  good,  and  a  struggle  upward,  is 
the  only  method  by  which  man  can  possibly  attain 
to  a  better  moral  condition. 

But  in  order  to  awaken  interest  and  promote 
effort  for  morai  advancement,  truth  must  be  so 
exhibited  as  to  show  us  our  present  moral  delin 
quencies  and  derelictions.  This  can  be  done  only  by 
presenting  precept  and  example  which  are  above 
the  present  moral  condition  of  the  soul.  It  is  self- 
evident  that  man  cannot  advance  to  a  higher  posi 
tion  until  he  is  convinced  that  his  present  state  is  a 
wrong  one,  and  below  attainments  which  he  is 
under  moral  obligation  to  make.  Divine  precept 
and  example  stand  as  the  embodied  model.  The 
effort,  by  Divine  aid,  for  a  higher  attainment  in 


280  PHILOSOPHY      OF      THE 

holy  living  is  the  process  by  which  the  attainment 
is  secured;  and  the  attainment  in  which  the  soul 
finds  its  happiness  in  a  spirit  of  love  for  Christ  and 
labor  of  love  for  man,  is  the  culture  that  the  soul 
needs ;  and  when  divinely  illumined  by  truth,  it 
is  the  culture  which  the  soul  seeks. 

Now,  do  the  precepts  and  examples  of  the  New 
Testament  furnish  authoritative  objective  truth  of 
this  character  ?  Are  they  such,  that  while  they 
encourage  and  aid,  they  will  always  be  in  advance 
of  the  soul,  leading  it  up  to  moral  perfection  ? 

About  this  question  there  can  be  no  controversy. 
No  man  dare  deny  that  if  the  spirit  of  the  New 
Testament  prevailed  on  earth,  vice,  and  crime,  and 
want  would  cease  among  men.  Neither  atheists 
nor  sceptics  dare  deny  that  the  spirit  of  the  Chris 
tian  Scriptures  is  reverent  love  for  God  and  self- 
denying,  happy  love-labor  for  man.  The  ultimate 
good  of  all  men  can  only  be  attained  by  those  who 
possess  good  of  any  kind,  denying  themselves  to 
bring  those  below  them  up  to  the  good  they  enjoy. 
The  New  Testament  spirit  and  example  is  a  per 
fect  fulfilment  of  this  requirement.  It  stands  alone, 
and  high  as  heaven  above  every  thing  else  known 
to  the  human  mind  in  the  spirit  and  practice  of 
self-denying  love  for  the  equal  temporal  and  spirit 
ual  good  of  all  men.  The  devil  dare  not  deny 
that  the  labor  and  sacrifice  of  Christ  for  the  good 
of  men  is  ultimate.  Nothing  can  be  higher,  holier, 
or  in  any  respect  better  than  the  precept,  the  spirit, 


PLAN      OF      SALVATION.  281 

and  the  example  of  the  New  Testament.  It  has 
ever  been  in  advance  of  human  character,  and  will 
be  till  the  end  of  time.  It  is  ultimate  in  spirit,  in 
precept,  and  in  example;  and  it  is  not  profane  to 
say,  that,  if  there  be  any  other  revelation,  or  if  God 
give  any  other,  it  must  be  a  worse  one,  because 
there  cannot  be  a  better. 

There  is  another  requisite  in  the  character  of 
revelation  necessary  to  human  culture,  which  we 
have  assumed,  but  which  we  will  now  notice  more 
fully.  That  requisite  is,  that  the  ultimate  standard 
of  duty  should  be  given  in  the  form  of  example. 

We  need  to  know  not  only  what  we  ought  to 
do,  but  we  need  to  understand  the  spirit  in  which 
a  duty  should  be  discharged.  A  good  act  may  be 
come  evil,  and  have  no  influence  for  moral  culture, 
because  it  is  not  done  in  a  good  spirit.  Those  who 
have  not  the  Spirit  of  Christ  are  none  of  his.  But 
an  example  of  forbearance,  of  firmness,  of  self- 
denial,  of  reproof,  of  compassion,  of  forgiveness,  of 
the  manner  of  conduct  in  particular  circumstances, 
is  necessary,  in  order  to  lead  men  to  understand, 
and,  by  faith,  enable  them  to  discharge  right  duties 
in  a  right  spirit.  (See  Chap.  XVI.) 

But  example,  in  order  that  we  may  understand 
the  motive  and  the  spirit  of  duty,  is  necessary  in 
another  particular.  General  precepts  have  specific 
applications ;  and  the  best  minds  are  liable  to  err 
in  the  application  of  gem-nil  precepts  to  the  varying 
every-day  duties  of  life.  Man  is  so  constituted  that 
24* 


282  PHILOSOPHY      OF      T  H  E 

perfect  knowledge  of  duty  in  all  specific  cases  is 
impossible;  he  needs,  therefore,  an  ever-present 
guide,  1o  which  he  can  refer  the  decision  of  what  is 
duty  in  specific  cases.  There  can  be  no  such  guide, 
except  it  be  a  model  character  acting  in,  our  circum 
stances.  The  life  of  Christ  is  the  infallible  standard 
of  reference  for  sinful  men  acting  in  a  world  of  sin 
ners.  Suppose  an  absent  lather  should  leave  his 
son  to  manage  his  affairs  during  his  absence.  It 
would  be  impossible  for  him  to  give  his  son  specific 
directions  in  relation  to  all  cases  that  might  arise 
in  the  varied  duties  of  the  farm  during  a  long  ab 
sence.  The  son,  however,  has  seen  the  example  of 
his  father  ;  he  knows  perfectly  the  motives  which 
governed  him,  and  the  spirit  he  manifested.  In  the 
application,  therefore,  of  his  father's  general  pre 
cepts  to  specific  cases,  he  involuntarily,  naturally, 
dutifully  asks  himself,  What  would  my  father  do  in 
this  case?  What  would  he  have  me  do  ?  Thus  the 
knowledge  of  his  father's  character,  life,  and  spirit, 
guides  him  in  the  application  of  precept  to  practice ; 
while,  at  the  same  time,  it  reveals  the  motive  and 
the  spirit  in  which  the  act  should  be  done. 

Other  requisites  in  the  character  of  revealed  truth 
might  be  added  to  these ;  but  we  will  not  prolong 
the  chapter.  We  might  show  that  there  should 
be  elements  to  awaken  hope  and  courage  in  those 
who  seek  the  "  mark  of  the  prize  of  the  high  cul 
ture"  given  in  the  life  and  spirit  of  Jesus;  and  that 
these  elements  accompany  the  precept  of  the  New 
Testament. 


PLAN      OF      SALVATION.  283 

We  might  show  that  the  question,  "  What  is 
Truth  ?  "  on  moral  subjects,  can  never  be  settled  in 
any  individual  mind,  except  by  faith  and  Divine 
authority,  and  an  ultimate  example  ;  and  that  these 
are  given  in  the  written  Scriptures. 

We  might  show  that  there  can  be  no  culture  of 
the  soul  except  the  motive  to  action  be  benevolent. 
That  love  of  Christ  makes  God  the  motive  —  takes 
it  out  of  self;  and  hence  acts  for  Christ's  .sake  are 
necessarily  unselfish  acts,  and  that  unselfish  action 
is  necessary  to  moral  culture. 

We  have,  we  trust,  already  said  enough  to  aid 
candid  minds  to  the  conclusion  that  the  moral  cul 
ture  of  the  soul  must  be  accomplished  by  a  system 
of  Truth,  revealed  objectively  in  written  language, 
by  Divine  authority ;  and  that  the  Christian  Scrip 
tures  contain  that  system  of  Truth. 

The  Scriptures  alone  possess  the  characteristics 
which  adapt  truth  to  the  ends  of  moral  culture. 
The  believer  is  made  humble  by  the  perfection  of 
Christ's  example  of  love,  and  labor,  and  sacrifice 
for  men  —  a  perfect  standard,  yet  so  far  in  advance 
of  his  attainment.  Gospel  faith,  which  realizes  in 
the  soul  that  Christ's  sacrifice  was  for  him,  will 
mingle  gratitude  and  love  witli  his  humility.  The 
offer  of  aid  in  the  moral  conflict,  of  pardon  to  the 
penitent,  and  of  divine  favor  to  every  one  who 
denies  himself  and  exercises  a  spirit  of  affectionate 
obedience,  inspires  hope  and  courage,  and  gives 
joy  by  the  way;  and,  then,  Divine  Authority,  as 


284  PHILOSOPHY      OF      THE 

well  as  Divine  Love,  being  in  the  Truth,  these  gov 
ern  in  harmony  the  affections,  the  conscience,  and 
the  will. 

No  man  can  ever  make  so  high  an  attainment  in 
moral  culture  that  Christ  will  not  be  before  him  still, 
as  an  example  and  a  guide  ;  and  yet  no  man  can 
be  so  low  in  moral  culture  but  that  the  gospel  faith 
brings  to  him  hope,  impulse,  direction,  and  a  spirit 
ual  benediction  ;  and  in  whatever  stage  of  progress 
the  Christian  may  be,  whether  near  the  beginning 
of  the  race,  or  so  far  advanced  that  temptation  has 
little  influence,  and  habits  of  holy  action  are  mostly 
confirmed  —  at  whatever  stage  of  attainment  those 
who  lay  aside  every  known  sin,  and  looking  to  the 
character  of  Christ  as  the  goal  of  moral  perfection, 
run  with  what  strength  they  have  for  the  prize  of  the 
high  calling  of  God  in  Christ  Jesus  —  all  such  ivill 
receive  divine  aid  and  favor  by  the  way*  Progress 
is  the  order  of  the  moral  as  well  as  the  physical 

*  The  question  of  perfection,  about  which  good  men 
have  often  misconceived  each  other,  ought  to  be  con 
sidered  obsolete.  Men  can  do  what  they  can  do,  in  the 
circumstances,  and  God  requires  no  more.  The  call  of 
God  is  no  more.  The  requirement  is  not  ultimated  per 
fection,  but  progressive  perfection.  Men  are  called  to  aim 
and  strive  for  the  moral  perfection  set  before  them  in  the 
life  of  Christ  ;  and  he  who,  like  Paul,  is  a  perfect  runner 
toward  the  goal,  is  perfect  f  in  one  sense  ;  while  not  hav 
ing  yet  attained  the  goal,  he  is  imperfect  in  another. 

•f  This  is  the  plain  and  undoubted  sense  of  the  Scriptures.  (See 
Phil.  3:  7 — 16.)  "Let  us,  therefore,  as  many  as  are  perfect,  be  thus 
minded." 


PLAN      OF      SALVATION.  285 

world;  (see  God  Revealed  in  the  Process  of  Crea 
tion,  &c. ;)  perfection  is  its  end ;  and  the  mani 
festation  of  God  in  Christ,  revealed  in  the  New 
Testament,  is  a  necessary  element  in  order  to  the 
final  consummation. 

Leave,  then,  reader,  the  transcendental  folly  of 
those  who  would  find  the  perfect  character  of  God 
revealed  subjectively  in  themselves;  or  who  seek  a 
perfect  example  in  an  imperfect  humanity.  Such 
a  philosophy  is  shallow  and  sinful;  it  is  engendered 
by  selfishness  in  union  with  aspiring  intellect.  Its 
glare  has  poison  in  it;  and  it  dazzles  to  blind  the 
conceited  and  superficial  thinker.  Believe  in  the 
Lord  Jesus  —  repent  from  selfishness  —  cross  your 
own  will,  and  follow  Christ  in  filial  piety  to  God 
and  love-labor  for  man,  and  thou  shalt  be  saved. 


286  PLAN     OF     SALVATION. 


CONCLUSION. 

Allow  the  author  to  say,  in  closing,  that  it  is  his 
opinion,  that  in  view  of  the  reasonings  and  facts 
presented  in  the  preceding  pages,  every  individual, 
who  reads  the  book  intelligently,  and  who  is  in  pos 
session  of  a  sound  and  unprejudiced  reason,  will 
come  to  the  conclusion,  that  the  religion  of  the 
Bible  is  from  God  ;  and  divinely  adapted  to  pro 
duce  the  greatest  present  and  eternal  spiritual 
good  of  the  human  family.  And  if  any  one  should 
doubt  its  Divine  origin,  (which,  in  view  of  its  adap 
tations  and  its  effects  as  herein  developed3  would 
involve  the  absurdity  of  doubting  whether  an  intel 
ligent  design  had  an  intelligent  designer,)  still, 
be  the  origin  of  the  gospel  where  it  may,  in  heaven, 
earth,  or  hell,  the  demonstration  is  conclusive,  thai 
it  is  the  only  religion  possible  for  man,  in  order  to 
perfect  his  nature,  and  restore  his  lapsed  powers  lo 
harmonv  and  holiness. 


THE     END. 


IMPORTANT    NEW    WOEKS. 

THE  CHKISTIAN  LIFE  :    Social  and  Individual.    By  PETER  BAYNE,  A.  M. 

12mo.     Cloth.     $1.25. 

Contents.  —  PART  I.  STATEMENT.  I.  The  Individual  Life.  II.  The  Social  Life. 
PART  II.  EXPOSITION  AND  ILLUSTRATION.  Book  I.  Christianity  the  Basis  of 
Social  Life.  I.  First  Principles.  II.  Howard;  and  the  rise  of  Philanthropy.  III. 
Wilberforce ;  and  the  development  of  Philanthropy.  IV.  Budgett;  the  Christian 
Freeman.  V.  The  social  problem  of  the  age,  and  one  or  two  hints  towards  its  solution. 
Book  II.  Christianity  the  Basis  of  Individual  Character.  I.  Introductory :  a  few 
Words  on  Modern  Doubt.  II.  John  Foster.  III.  Thomas  Arnold.  IV.  Thomas 
Chalmers.  PART  III.  OUTLOOK.  I.  The  Positive  Philosophy.  II.  Pantheistic 
Spiritualism.  III.  General  Conclusion. 

PARTICULAR  attention  is  invited  to  this  work.  In  Scotland,  its  publication,  during 
the  last  winter,  produced  a  great  sensation.  Hugh  Miller  made  it  the  subject  of  an 
elaborate  review  in  his  paper,  the  Edinburgh  Witness,  and  gave  his  readers  to  under 
stand  that  it  was  an  extraordinary  work.  The  "  News  of  the  Churches,"  the  monthly 
organ  of  the  Scottish  Free  Church,  was  equally  emphatic  in  its  praise,  pronouncing 
it  "  the  religious  book  of  the  season."  Strikingly  original  in  plan  and  brilliant  in 
execution,  it  far  surpasses  the  expectations  raised  by  the  somewhat  familiar  title.  It 
is,  in  truth,  a  bold  onslaught  (and  the  first  of  the  kind)  upon  the  Pantheism  of  Carlyle, 
Fichte,  etc.,  by  an  ardent  admirer  of  Carlyle;  and  at  the  same  time  an  exhibition  of 
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Wilberforce,  Budgett,  Foster,  Chalmers,  etc.  The  brilliancy  and  vigor  of  the  author's 
style  are  remarkable. 

PATRIAECHY;  or,  tho  Family,  its  Constitution  and  Probation.  By  JOHN 
HARRIS,  D.  D.,  President  of  "  New  College,"  London,  and  author  of  "  The 
Great  Teacher,"  "  Mammon,"  "  Pre-Adamite  Earth,"  "  Man  Primeval,"  etc. 
12mo.  Cloth.  $1.25. 

THIS  is  the  third  and  last  of  a  series,  by  the  same  author,  entitled  "  Contributions 
to  Theological  Science."  The  plan  of  this  series  is  highly  original,  and  thus  fur  has 
been  most  successfully  executed.  Of  the  first  two  in  the  series,  "  Pre-Adamite  Earth," 
and  "  Man  Primeval,"  we  have  already  issued  four  and  five  editions,  and  the  demand 
still  continues.  The  immense  sale  of  all  Dr.  Harris's  works  attest  their  intrinsic 
popularity.  The  present  work  has  long  been  expected,  but  was  delayed  owing  to  the 
author's  illness,  and  the  pressure  of  his  duties  as  President  of  New  College,  St.  John's 
Wood.  We  shall  issue  it  from  advanced  sheets  (a  large  portion  of  which  have  already 
been  received)  simultaneously  with  its  publication  in  England. 

GOD  EEVEALED  IN  NATUEE  AND  IN  CHEIST:  Including  a  Eefutation 
of  the  Development  Theory  contained  in  the  "  Vestiges  of  the  Natural  History 
of  Creation."  By  the  Author  of  "  THE  PHILOSOPHY  OF  THE  PLAN  OF  SAL 
VATION."  12mo.  Cloth..  §1.25. 

THE  author  of  that  remarkable  book,  "  The  Philosophy  of  the  Plan  of  Salvation," 
has  devoted  several  years  of  incessant  labor  to  the  preparation  of  this  work.  Without 
being  specifically  controversial,  its  aim  is  to  overthrow  several  of  the  popular  errors 
of  the  day,  by  establishing  the  antagonist  truth  upon  an  impregnable  basis  of  reason 
and  logic.  In  opposition  to  the  doctrine  of  a  mere  subjective  revelation,  now  so 
plausibly  inculcated  by  certain  eminent  writers,  it  demonstrates  the  necessity  of  an 
external,  objective  revelation.  Especially,  it  furnishes  a  new,  and  as  it  is  conceived. 
a  conclusive  argument  against  the  "  development  theory  "  so  ingeniously  maintained 
in  the  "  Vestiges  of  the  Natural  History  of  Creation."  As  this  author  does  not  pub 
lish  except  when  he  has  something  to  say,  there  is  good  reason  to  anticipate  that  the 
work  will  be  one  of  unusual  interest  and  value.  His  former  book  has  met  with  the 
most  signal  success  in  both  hemispheres,  having  passed  through  numerous  editions 
in  England  and  Scotland,  and  been  translated  into  four  of  the  European  language* 
besides.  It  is  also  about  to  be  translated  into  the  Hindoostanee  tongue.  (m> 


A  WREATH  AROUND   THE  CROSS; 

Or  Scripture  Truths  Illustrated.  By  the  REV.  A.  MORTOX  BROWN,  D.  D. 
With  a  Recommendatory  Preface,  by  JOHN  ANGELL,  JAIVIES.  With  beautiful  Fron 
tispiece.  IGino,  cloth,  60  cts. 

C3-  This  is  a  very  interesting  and  valuable  book,  and  should  be  in  every  house  in  the  land.  Its  great 
excellence  is,  it  magnifies  the.  cross  of  Christ.  It  presents  the  following  interesting  subjects  :  "  The 
Cross  needed;  The  Way  to  the  Cross;  The  Cross  set  up;  The  sufferings  of  the  Cross  Mediation  by 
the  Cross  ;  Life  from  the  Cross  :  Faith  in  the  Cross ;  Submission  to  the  Cross ;  Glorying  in  the  Cross ; 
The  Cross  and  the  Crown."  No  better  book  can  be  put  into  the  hands  of  "  inquirers  after  truth. ' 

This  is  a  beautiful  volume,  defending  and  illustrating  the  precious  truths  which  cluster  around  the 
atonement.  These  truths  are  set  forth  in  a  lively  and  popular  style.  —  1'hil.  Ch.  Chronicle. 

May  it  find  its  way  into  every  Christian  family,  and  be  read  by  every  member.  —  Ch.  Secretary. 

The  theme  is  the  centre  of  all  evangelical  religion,  both  doctrinal  and  experimental.  It  is  the  ex 
cellence  of  this  work,  that  it  keeps  so  constantly  in  view  this  grand  instrument  of  salvation,  that  it 
might  have  been  entitled  a  "  walk,"  as  well  as  a  "  wreath,"  around  the  Cross.  —  Religions  Herald 

"  Christ,  and  Him  crucified,"  is  presented  in  a  new,  striking,  and  matter-of-fact  light.  The  style  is 
simple,  without  being  puerile,  and  the  reasoning  is  of  that  truthful,  persuasive  kind  that  '•  comes  from 
the  heart,  and  reaches  the  heart."  We  wish  this  Christian  classic  a  wide  circulation,  hoping  that 
many,  under  its  direction  and  influence,  may  be  found  "looking  unto  Jesus,"- —  X.  Y.  Observer. 

A  highly-approved  work,  issued  in  elegant  style.  The  author  presents  the  most  important  doc 
trines  of  our  holy  religion,  in  a  form  not  only  intelligible,  but  in  attractive  lights,  adapted  to  allure  the 
eye  of  faith,  and  hope,  and  love,  to  the  glorious  objects  revealed  in  the  gospel.  —  Phil.  Ch.  Jbserver, 

PHILOSOPHY  OF  THE  PLAN  OF  SALVATION:  A  Book  for  the 
Times.  By  an  AMERICAN  CITIZEN.  An  Introductory  Essay,  by  CALVIN  E.  STOWE, 
D.  D.  12mo,  cloth,  63  eta. 

*  »*  This  is  one  of  the  best  books  in  the  English  language.  The  work  has  been  translated  into  sev 
eral  different  languages  in  Europe.  It  has  been  republished  by  the  London  Tract  Society,  and  also 
adopted  as  one  of  the  volumes  of  "  Ward's  Library  of  Standard  Divinity,"  edited  by  Drs.  John  Har 
ris,  J.  Pye  Smith,  and  others.  A  capital  book  to  circulate  among  young  men. 

One  of  the  most  original  and  valuable  works  of  recent  publication.  —  JY".  Y.  Christian  Intelligencer 
A  useful  book,  written  with  great  spirit  and  point.  —  Phil.  Presbyterian. 
In  many  respects,  this  is  a  remarkable  book.  —  jY".  Y.  Observer. 

We  have  expressed  our  decided  opinion  as  to  the  exalted  merits  of  this  transatlantic  essay  on  the 
truth  of  the  Gospel.  We  think  it  is  more  likely  to  lodge  an  impression  in  the  human  conscience,  in 
favor  of  the  divine  authority  of  Christianity,  than  any  work  of  the  modern  press,  as  it  seeks  an  avenue 
to  the  human  heart  somewhat  different  from  the  ordinary  mode  of  approaching  it.  —London  Mtth.  Meg. 

It  is  logical,  both  in  its  arrangement  and  in  its  reasonings.  It  is  the  work  of  a  clear  and  vigorous 
thinker.  It  proposes  to  solve  these  two  questions,  —  A  Christianity  true  ?  and,  What  is  true  Chris 
tianity  t  Few  volumes  have  issued  from  the  American  press  that  bear  the  stamp  of  originality  and 
profound  thought  so  deeply  imprinted  on  every  page. —  Puritan  flee. 

This  is  really  an  original  book.  Every  sentence  is  pregnant  with  thought,  and  every  idea  con 
duces  to  the  main  demonstration.  The  various  paragraphs  are  bound  together  as  closely  as  the  suc 
cessive  steps  of  a  mathematical  argument.  At  the  same  time,  neither  abstruseness  vails  the  method, 
nor  subtilty  polishes  away  the  power  of  the  reasonings  employed.  Its  conclusions  come  home  with 
certainty  to  the  business  and  bosom"  of  every  man.  The  book  is  the  work  of  a  reclaimed  scep 
tic.  -  Edinburgh  United  Secession  Magazine. 

Though  written  with  great  simplicity,  it  is  evidently  the  production  of  a  master  mind.  There  is  a 
force  of  argument  and  a  power  of  conviction  almost  resistless.  —  London  Evan\i<-!ic.nl  Magazine. 

The  book  before  us  is  one  of  singular  merit.  As  a  piece  of  clear,  vigorous,  consecutive  thinking, 
•we  scarcely  know  its  superior.  We  would  not  hesitate  to  place  it  side  by  side  wich  liutler's  Analogy, 
merely  as  a  specimen  of  close  and  unanswerable  reasoning,  while  it  is  far  superior  with  regard  to  the 
evangelical  view  which  it  gives  of  the  plan  of  salvation.  —  Edinburgh  Free  Church  Magazine. 

"  The  president  of  Knox  College,  Illinois,"  says,  "I  have  just  taken  the  senior  class  through  the 
Philosophy  of  the  Plan  of  Salvation.  It  is  decidedly  the  best  vindication  of  the  Old  Testament  Scrip 
tures  against  the  assaults  of  infidelity,  and  one  of  the  most  useful  class  books  which  I  have  ever  met." 

A  Welsh  minister,  in  Michigan,  brought  a  copy  from  Wales.  It  has  been  translated  into  Welsh,  and 
is  circulated  broadcast  over  the  hills,  through  the  hamlets,  and  in  the  mines  of  his  native  land. 


14  DAY  USE 

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